surat ke-3 bulan April 2005

3) 4th Sunday of Easter, April 17, 2005

Monday, April 11, 2005. Today I presented my Bonhoeffer presentation in the class of spirituality in a new millennium at CTU. It’s been going well with my power point presentation and ended up with the last part of a DVD movie entitled Dietrich Bonhoeffer that Father Pascal bought for me a couple of months ago. I shared to you some quotations of Bonhoeffer, which I used at the class and some reflections/questions. Please, you can read at the end of this journal.

Tuesday, April 12, 2005. In the morning I hosted my theological reflection group in which I presented my reflection on my ministry that I share also to you with this journal, at the bottom of this journal. In the courtyard of CTU, at 4.30 p.m. we celebrated a memorial Mass for Pope John Paul II presided by the president of CTU, Donald Senior, CP. He shared his experience during his biblical group meeting in Vatican that coincided with the death of the Pope.

Wednesday, April 13, 2005. This morning I met my academic advisor, Gil Ostidek, OFM to sign forms of my summer and fall semester studies at CTU for this coming academic year, 2005/2006. At noon I attended a class of millennium spirituality and this time my classmate from Srilanka named Ranjith gave presentation about Father Michael Rodrigo, OMI, that I shared here at this journal my own reflection upon this figure after the class. At night I telephoned my family in Indonesia to keep in touch with them especially my father and siblings.

13 April 2005
Father Michael Rodrigo, OMI (1927-1988)
The real heroic example of Michael Rodrigo in his biographical life presented by Ranjith in the class presentation pointed out an incarnation topic of great figure in Srilanka in the context of Interreligious Dialogue between Christians and Buddhists. Incarnation because in his middle class family, he voluntarily devoted himself to real social problems of his own people in society dealing with poverty, injustice in many areas of life politically, socially, economically that cost his own life to be a martyr for those who are oppressed. His intellectual talent pursuing the truth in both Catholicism and Buddhism, he used it effectively in gaining two doctoral studies both in Gregoriana University in Rome and Paris. His study was implemented widely in his later life especially among seminarians in Srilanka and his last station of ministry among poor people whose different religions. His mastered-knowledge on Buddhism made him a professor to teach Dharma to Buddhist people. He’s really a Buddhist-Catholic or a Catholic-Buddhist. I believe that he hold his own faith in Christ in Catholic Church but he opened himself in a reality of his own society in which Buddhism has high value and he successfully matched them in his own ministry. From outside if we see him in one glance, maybe we will think that he mixed two different religions both Catholic and Buddhism. It cost him to ‘costly grace’ like Bonhoeffer’s life, namely, to be denied by authority of Catholic Church in suspicious presumption. It did not make him lost spirit to continue the work of God among his people in Srilanka. Instead he had more courage to invent new style of Interreligious Dialogue. His radical changing style of life in preference to the poor challenges me as a minister and missionary in my own ministry in the future. He practiced his spiritual life in high commitment ascetically imitating Buddhist way. His simplicity of life and surrender life into God’s hand is very evident in his own word, “We must die for our people if our time comes.” And it’s true that he died tragically that was brutally gunned down. It is very similar with Bonhoeffer’s conviction: “Whenever Christ calls us, his call lead us to death.” Unfortunately, the Catholic Church and the Srilankan government never pursued this murder case. To live as a prophet is always or often times costs one’s life but it will be remembered by those who know and experience his/her merit and hopefully will be continued by other who have same spirit and strength to enhance humanity in better ways.

In term of spirituality in a new millennium, I think Rodrigo is a key figure in facing pluralistic milieu especially in Asia with so many religions and beliefs. Three-dimensional dialogue in Asia, namely dialogue with the poor, the culture and the religions are profoundly given by him in his real example of life to death. Widely our world becomes more and more plural in many dimensions of life, so his prophetic example will always give us spirit and insight to continue his good work and God’s mission. I was thinking before that Michael Rodrigo is a foreign missionary who worked in Srilanka, but after this presentation given by Ranjith I came to know that he’s a local man (Sriankan) who devoted himself into Interreligious dialogue ministry and put himself into core of socially, economically and politically oppressed people in rural areas of his own country. Personally, it challenges me and at the same time gives me courage to proceed my vocation to do Interreligious Dialogue in my own country and wherever I will minister. Another challenge and example to me that I can draw from his life is how to integrate my formal study to real life in our ministry for goodness and advantage of others I minister. It’s a life long process that I have been doing so far. In this case, Rodrigo totally committed himself on Buddhist study and implemented on his ministry among Buddhist people in his own area, Srilanka.

Thursday, April 14, 2005. This afternoon I cooked for my community at Hyde Park with menu: some leftover food that I recycled to be ‘gado-gado’ (salad with peanut sauce dressing), rice and shrimp cracker. In the evening we had community meeting talking about Petrus’ preparation to deaconate ordination on April 24th and other miscellaneous things.

Friday, April 15, 2005. In the morning Mass at my community, I shared my reflection on the Gospel of John 6 about the Eucharist. From 9 to 12 a.m. I attended a workshop or training of Virtus Program (Protecting God’s Children) at CTU that was held by Peacebuilder Initiative Group of CTU. It’s given by Archdiocese of Chicago. We can register on-line (via Internet): www.virtusonline.com There were about 25 participants including some CTU professors such as Gil Ostdiek OFM, Zachary Hayes OFM, Paul LaChance OFM, Opal Easter and some other students. Attending this kind of workshop becomes a pre-requisite to do ministry in the U.S.A Catholic Church due some scandal abuse issues widely impact church’s ministers. At noon I headed to Saint Therese Church to meet Father Michael for spiritual direction then I had personal confession at Saint Peter Church at Loop, downtown. While we had supper hamburger and hotdog cooked by Alejandro, I got a phone call from Mother Oey who is visiting his son in California-USA. At night I continued to call up my sibling and I was glad listening to my 4 year-old niece, named Febbe, who answered my phone but she doesn’t know me. I can understand it; she doesn’t recognize me since I left Indonesia 2.5 years ago when she’s 1.5 year-old. It convinced me to my plan to meet them next year in the summer 2006 when I take vacation in Indonesia, keeping touch with my own family origin with my presence, not only my voice (via phone).

Saturday, April 16, 2005. In the Mass this morning I continued to give a reflection on the Gospel reading, John 6. After having breakfast, I asked favor to Ignas to cut my hair to be shorter, not bald like I have done it twice during my living in the USA. The whole day I spent at home, watching a DVD, reading, and typing this journal.

Sunday, April 17, 2005. After personal prayer I attended Mass at Saint Thomas Church at 8 a.m., while the day was cloudy and little bit showering. I spent this day in my own room, preparing my final paper on Bonhoeffer. In the afternoon our general superior and his vice, Fathers Rino and Luigi come to visit our community as well as Father Ivan, our U.S. provincial. We had supper at 7.30 p.m. cooked by Atumisi, with menu: chicken and rice.


Theological Reflection Denny Wahyudi (12 April 2005)

Background
My ministry site is at Brother David Darst Center for Justice and Peace Spirituality and Education (DDS), which is located on 2834 South Normal, Chicago-Illinois 60616, close to Chinatown Chicago. The Center is a four-story brick building with neighborhood is middle class with an increased number of Chinese living there. The building was formerly a Sister’s convent located in the All Saints-St. Anthony parish, which is located on the same ground. The Center has been set up to accommodate up to 18 retreatans sharing two people to a room using bunk beds. It can also accommodate two retreat moderators as well as a live in staff of 3-4 retreat leaders.
The Center’s staff conducts immersion retreats in Chicago’s inner city for high school juniors and seniors and college students. Most of the retreats are conducted on weekends from Friday evening to Sunday mid-afternoon. A few full week retreats are given for college students on fall and spring breaks. Students visit and volunteer in a number of sites: homeless shelters, public schools, day care centers, soup kitchens, and the Greater Chicago Food Depository. The staff and students process the day’s activities in group discussion as well as delve into justice and peace issues concerning the sites they visited, i.e., why there are homeless shelters and soup kitchens in the USA, the richest country in the world. The retreatans themselves plan and conduct morning and evening prayer.
Ministry interns would help plan, conduct and evaluate retreats. They would accompany retreatans to volunteer sites, lead process discussion groups, and supervise the planning and execution of prayer by the retreatans as well as help the activities necessary for house maintenance. When retreatans are not scheduled the intern could contact and visit new sites, work on the newsletter and website and research justice topics such as poverty, homelessness and peace.

Description
My experience to be a co-minister at DDS is being improved with my involvement in the retreat program. I am glad that eventually this semester I have involved more than ever in some sessions and discussions of the retreats. At least at this semester I have been coming to weekend retreat seven times. Some active participation I have been doing at this semester so far are conducting retreatans once to a Sunday Mass at Saint Therese Chinatown in which my Xaverian congregation has ministry, giving a rope game that has a spiritual meaning, participating in group discussions, accompanying retreatans to have field trip to see downtown Chicago, engaging in conversations with retreatans and those whom we visited at some sites, leading a night prayer, helping my supervisor in little things at the retreat house such as shoveling snow at the winter, arranging the chapel, etc. It seems to me that there is more mutual cooperation with my supervisor and other minister. Even I am grateful that a couple of times my supervisor gave me a ride to go home after finishing retreat. One thing that always makes me happy is I can apply my rope game to the retreatans that my supervisor and other minister recommend to me. When my supervisor asked me, “Please, you can give the rope game at the beginning of this session, ” I was very glad that finally my supervisor gives me portion to little session. It happened a couple of times at some retreats. I am also glad that this game is also being used by them when I was absent at some retreats. Actually, I have known this game since I was in Indonesia and I used to give it also to some youth retreats and it works very well. In the setting of the U. S. A I have tried it and it works as well. Once I know this game I tried to figure out what is the meaning of this simple game. Then, I found it by myself that it has a cross meaning. (Now, I’d like to show you this game with the meaning…). When I gave it to a Skutt High School from Omaha-Nebraska (18 people), some of them, namely, a chaperon and a teacher said, “Thank you for your game, it’s very interesting. I will use it in other retreats with our students and our faculty.” I said, “Thank you. It will be great.” After giving this game, I had chance to talk more about other things, namely, I gave them a picture that depicts the face of Jesus. I said to them, “As you find and see the face of Jesus, please try to see the face of Jesus in the people whom we will meet this coming days. Like in the mural at this chapel, may you see Jesus in the middle of us.” I wonder to myself that I could speak like so in front of the retreatans that normally I just keep silent. I feel better than ever that finally I can speak publicly without being nervous. (I will give the mural picture and Jesus image…)
Other thing that makes me being useful as a minister is I can share what I have such as my digital camera that I use at this retreat I can share the pictures to the retreatans and other minister at DDS. The last retreat with 4 students from Saint Mary University in Winona-Minnesota on (1-3 April 2005), I offered it to one of the students, “If you want I can send my pictures I took at this retreat to you via e-mail.” She agreed and gave me her e-mail address. One of the ministers who came with us visiting the soup kitchen at SU CASA Catholic Worker House, named Takhiya is also being grateful for pictures I have sent her very quickly. She interviewed a lady who is in charge of the soup kitchen and she needs her picture that will be used for DDS bulletin.

Analysis
Having all experiences at DDS this semester, I have no complain at all. Many things I have experienced are very wonderful to my feeling, memory, and courage to communicate that perhaps improve my quality as a minister. As an ‘introvert’ person, I enjoy being alone with myself in silence, but at this ministry I have to be able and improve my skill and personality to communicate to others openly and creatively. It does not mean that I will not be a genuine person, but I have to be humble to learn of others in dealing with many things. Communication in here is very crucial to me. I know that speaking in English is a challenge to me, but I believe that with my good will to minister plus my presence among others faithfully and feel ‘in’ at many new situations, I can survive and minister others better. Everything is grace to me.

Evaluation
If I evaluate myself, at this semester I feel happier than before. To be a good minister is not a matter to have good feeling but beyond that I have to see God’s work in my life and ministry I have. I should not be proud deeply with myself, instead I should walk humbly with God to do my ministry with ups and downs experiences. It is good that I have a good feeling, feel to be accepted by others in my ministry, but actually it is not what I have to seek. I should find God’s message in the real sense not my own will merely since my expectation and will always to be good and better. To be surrender in God's love and cooperatively work with God’s grace whatever the result will be should be my aim and program in the never-ending process become a minister of others.

Theological Reflection
Seeing myself in this ministry, I identify myself with Jesus’ Word (Luke 17:10), “We are worthless slaves; we have done only what we ought to have done.” I should not fall into two different extremes, namely being pessimist and passive or being too proud with what I achieve. Instead I should seek and do God’s will whatever it costs. I am always being encouraged when I recall these two mottos in my life: “Happiness is not fulfilled if it is not shared” and “ The me I see is the me I’ll be, If I cannot see it I’ll not be it, Until I believe it I will never achieve it.”

DIETRICH BONHOEFFER (1906-1945) Pastor-Pacifist-Nazi Resister


Questions of reflection and discussion:
1. In what situation do we practice improper silence in our society? What kinds of silence do we have when we morally have to speak up against injustice of others? Why do we keep silent in the difficult situation that costs our safety even our life? What do you think with this statement: “It is easy to be faithful to a good person rather than to be faithful to a right person”?
2. What do you think of Bonhoeffer’s participation in the plots to kill Hitler? How was it that a person of such a background, so deeply steeped in the traditions of the church and his own culture, a person of such deep spirituality and enamoured with the ideas of non-violence and passive resistance, came to engage in a plot to kill Hitler? What shift in his spiritual and ethical perspectives brought him to this point? What is my experience being changed in my own close-minded view toward radical and new even paradox one?
3. CHEAP GRACE
“Cheap grace is grace without the cross, grace without the living, incarnate Jesus Christ. Costly grace is the gospel. It costs people their lives. It costs the life of God’s Son, and nothing can be cheap to us which is costly to God” (Discipleship, 1935). What is our cheap grace and costly grace both personally and communally in our society perhaps in the USA and my own country origin?


1. THE EARLY YEARS
AFTER TEN YEARS
We have been silent witnesses of evil deeds…
We have been drenched by many storms…
We have learned the art of equivocation and pretense…
Experience has made us suspicious of others,
And kept us from being truthful and open…
Are we still of any use?
(After Ten Years: A letter to the family and conspirators, 1942)


2. RISE OF NAZISM
CHURCH AND COMMUNITY
Christ is really present only in the community.
The Church is the presence of Christ, just as
Christ is the presence of God.
But our Church today is bourgeois. The best proof is that
the poor working classes have turned away from the Church,
whereas the bourgeois – the petty officials, the artisans and
the merchants – have remained. When the community is split,
is Christ himself divided?
(Sanctorum Communio, 1927).



3. NEW YORK
BLACK CHURCH
I have had the chance to hear the Gospels preached in black churches. Here, one can truly speak and hear about sin and grace and the love of God, if in forms we are not used to. In contrast to the often didactic style of “white” preaching, the “black Christ” is preached with rapturous passion and vision.
(Letter to Julie Tafel, 1930-31)

4. GERMAN CHURCH
LEADERSHIP
Should the leader allow himself to succumb
to the wishes of those he leads, who will always seek to turn him into an idol,
then the image of the leader will gradually
become the image of the misleader. This is the leader who makes an idol of
himself and his office and who thus mocks God.
(Radio Speech: The Younger Generation’s Changed View of the
Concept of Fuhrer, 1933)

5. THE JEWISH QUESTION
CHURCH AND STATE
The church has three possible ways
it can act against the state.
First, it can ask the state if its actions are legitimate.
Second, it can aid the victims of state action.
The church has an unconditional obligation
to the victims of any ordering society,
even if they do not belong to the Christian society.
The third possibility is not just to bandage
the victim under the wheel
but to jam a spoke in the wheel itself.
(The Church and The Jewish Question, 1933)


6. CHURCH RESISTENCE
PEACE
There is no way to peace along the way of safety.
For peace has to be dared. It is the great venture.
It can never be safe.
Peace is the opposite of security.
To demand guarantees is
To mistrust and this mistrust in turn brings forth war.
Battles are won, not with weapons, but with God.
(Speech at Fano Conference:
The Church and the People of
the World, 1934)

7. FINKENWALDE
CHEAP GRACE
Cheap grace is grace without the cross,
grace without the living, incarnate Jesus Christ. Costly grace is the gospel.
It costs people their lives.
It cost the life of God’s Son,
and nothing can be cheap to us
which is costly to God.
(Discipleship, 1935)

CHRISTIAN CALL
Whenever Christ calls us, his call leads us to death.
(Discipleship, 1935)

8. DIFFICULT CHOICES
RETURNING TO GERMANY
I have made a mistake in coming to America. I will have no
right to participate in the reconstruction of Christian life in
Germany after the war if I do not share the trials of this time
with my people. Christians in Germany will face the terrible
alternative of either willing the defeat of their nation in order
that Christian civilization may survive, or willing the victory
of their nation and thereby destroying our civilization. I know
which of these alternatives I must choose but I cannot make
that choice in security. Dietrich.
(Letter to R. Niebuhr, 1939)

9. CONSPIRACY
WILL OF GOD
The will of God is not a system of rules established from the outset.
It is something new and different in each different situation in life,
and for this reason a man must forever
reexamine what the will of God may be.
The will of God may lie deeply concealed
beneath a great number of possibilities.
(Ethics, 1943-45)

10. THE ARREST
COMPASSION AND ACTION
We have for once learned to see the great events of world
history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled, in short from
the perspective of those who suffer.
Mere waiting and looking on is not Christian behavior.
Christians are called to compassion and action.
(Ten Years: A letter to the family and conspirators, 1942)


LETTER TO MARIA

We have grown together in a different way than
we have thought and wished,
but these are unusual
times and will remain so a while longer,
and everything
depends on our being one in the essential things and on our remaining with each other.
Your Ditrich.
(Letter to Maria Von Wedemeyer, 1943)


11. TEGEL AND 1944 ATTEMPT
PRISON LIFE
I want you to be quite sure that I am alright.
Strangely enough, the discomforts that one generally
associates with prison life, the physical hardships, hardly
bother me at all…
You can imagine that I am most particularly
anxious about my fiancée at this moment. It is a great deal
for her to bear. Here in the prison yard there is a thrush
that sings beautifully in the morning.
Your Dietrich…
(Letter to Karl and Paula Bonhoeffer, 1943)
CHURCH AND WORLD

The church is the church only when it exists for others.
The church must share in the secular problems of ordinary human
life, not by dominating but by helping and serving.
(Outline for a book, 1944)


REFLECTION FROM PRISON

One of my predecessors here has scribbled over the cell
door “in 100 years it will all be over…” I am reading the Bible
straight through from cover to cover
and I have just got as far as Job,
which I am particularly fond of.
I read the Psalms everyday as I have for years.
I know them and love them more
than any other book.
(Letter to Karl and Paula Bonhoeffer, 1943)

12. EXECUTION
WHO AM I?
Who am I? I have been told that I suffer the days of misfortune
with serenity, smiles and pride, as someone accustomed to
victory. Am I really what others say about me? Or am I only
what I know of myself ?…Bedeviled by anxiety, awaiting great
events that might never occur, fearfully powerless and worried
for friends far away, weary and empty in prayer, in thinking, in
doing, weak and ready to take leave of it all. Who am I? They
mock me these lonely questions of mine. Whoever I am, you
know me, oh God, you know I am yours.
(Poem: Who Am I? 1944)


3) Hari Minggu Paskah Ke-4, 17 April 2005

Senin, 11 April 2005. Hari ini saya mempresentasikan presentasi tentang Bonhoeffer di kuliah spiritualitas millennium di CTU. Semua berjalan lancar dan baik dengan presentasi power point dan saya tutup dengan memutar bagian akhir film tentang Bonhoeffer dengan DVD yang dibelikan oleh Pastor Pascal beberapa bulan lalu. Saya juga mesharingkan beberapa pernyataan penting Bonhoeffer serta pertanyaan releksi yang saya gunakan di kelas. Silahkan baca di bagian edisi bahasa Inggris jurnal ini.

Selasa, 12 April 2005. Pagi hari saya menjadi tuan rumah untuk kuliah refleksi teologi di mana saya mensharingkan refleksi atas kegiatan kerasulan saya yang saya bagikan di jurnal ini juga untuk Anda sekalian (silahkan baca di atas, hanya dalam bahasa Inggris saja). Di ruang serba guna CTU (tiga kelas jadi satu, three in one), pukul 4.30 sore kami merayakan misa mengenang Paus Yohanes Paulus II yang dipimpin oleh Presiden CTU yaitu Pastor Donald Senior, CP. Ia mensharingkan pengalamannya selama menghadiri rapat komisi Alkitab di Vatikan yang bertepatan dengan saat wafatnya Paus.

Rabu, 13 April 2005. Pagi ini saya bertemu penasehat akademik saya, Gil Ostidek, OFM untuk minta tanda tangan formulir untuk registrasi matakuliah musim panas dan semester musim gugur tahun ajaran yang akan datang di CTU, 2005/2006. Siang hari saya menghadiri kuliah spiritualitas millennium dan kali ini teman kami bernama Ranjith dari Srilanka mempresentasikan tentang Pastor Michael Rodrigo, OMI, asal Srilanka yang juga saya sharingkan dalam jurnal ini dalam refleksi pribadi saya setelah mengikuti kuliah ini. Malam hari saya menelpon keluarga saya di Indonesia untuk menjaga hubungan dengan mereka khususnya Papi dan adik-adik dan kakak-kakakku.

Kamis, 14 April 2005. Sore ini saya memasak untuk komunitas saya di Hyde Park dengan menu: sisa makanan yang ada yang saya olah kembali menjadi gado-gado, nasi dan krupuk udang. Malam hari kami mengadakan rapat komunitas berbicara tentang persiapan tahbisan diakonat Petrus nanti tanggal 24 April dan berbagai hal lainnya.

Jumat, 15 April 2005. Dalam misa pagi di komunitas, saya mensharingkan refleksi atas bacaan Injil hari ini dari Yohanes bab 6 tentang Ekaristi. Dari jam 9 hingga 12 siang, saya menghadiri sebuah workshop atau pelatihan Virtus Program (Melindungi Anak-anak Allah = Protecting God’s Children) di CTU yang diadakan oleh Peacebuilder Initiative Group CTU. Pelatihan ini diberikan oleh Keuskupan Agung Chicago. Kita dapat mendaftar lewat Internet: www.virtusonline.com Ada sekitar 25 peserta yang mengikuti program ini termasuk para dosen CTU seperti Gil Ostdiek OFM, Zachary Hayes OFM, Paul LaChance OFM, Opal Easter dan beberapa mahasiswa. Mengikuti workshop semacam ini menjadi syarat mutlak bagi semua orang yang terlibat dalam kerasulan di Gerja Katolik di USA ini berkaitan dengan isu pelecehan seksual secara luas yang berdampak luas di seluruh karya pastoral dan pelayanan gereja. Siang hari saya pergi ke Gereja Santa Theresia untuk menemui Pastor Michael Davitti, SX untuk bimbingan rohani pribadi lalu saya pergi ke Gereja Santo Petrus di downtown untuk sakramen rekonsiliasi. Sementara kami makan malam dengan menu hamburger dan hotdog yang dimasak oleh Alejandro, saya mendapat telepon dari Mother Oey yang sedang berlibur mengunjungi puteranya di California-USA. Malam hari saya melanjutkan kontak saya dengan saudari saya dan saya gembira mendengarkan keponakan saya berusia 4 tahun bernama Febbe yang menjawab telepon saya namun dia tidak mengenal saya. Saya dapat memahami hal ini; ia tidak mengenal suara saya karena saya meninggalkan Indonesia 2,5 tahun lalu ketika ia berusia 1,5 tahun. Hal ini meyakinkan saya pada rencana saya tahun depan untuk bertemu mereka dalam musim panas 2006 saat saya mengambil waktu liburan di Indonesia, menjalin relasi dengan keluarga asal saya sendiri dengan kehadiran fisik saya, bukan hanya melalui suara saya saja (per telepon).

Sabtu, 16 April 2005. Dalam misa pagi ini saya masih melanjutkan refleksi tentang Injil Yohanes, Bab 6. Setelah sarapan pagi, saya minta tolong Ignas untuk memotong rambut saya menjadi lebih pendek, tidak gundul seperti sudah saya lakukan dua kali sejak tinggal di USA. Sepanjang hari ini saya hanya tinggal di rumah, nonton DVD, baca, dan mengetik jurnal ini.

Minggu, 17 April 2005. Setelah doa pribadi (brevir) saya mengikuti misa di Gereja Santo Thomas jam 8 pagi sementara hari mendung dan hujan sedikit. Saya gunakan waktu saya tinggal di kamar seharian mempersiapkan paper terakhir tentang Bonhoeffer. Sore hari superior jenderal SX dan wakilnya (Pastors: Rino dan Luigi) juga Pastor provinsial SX di USA, Pastor Ivan, mengunjungi komunitas teologi kami. Kami makan makan malam bersama pukul 7.30 yang dimasak oleh Atumisi dengan menu ayam dan nasi.