THE COMPREHENSIVE EXAMINATIONS OF DENNY WAHYUDI, SX FOR MA STUDIES AT CTU-CHICAGO

THE COMPREHENSIVE EXAMINATIONS OF

DENNY WAHYUDI, SX

Wednesday, March 28, at 11.30 am.

and
Thursday, March 29, at 10 a.m.

ROOM: 336

Board: Father Paul Lachance, OFM (Chair)

Sr. Mary Frohlich, RSCJ

Edmund Chia

MAJOR: SPIRITUALITY

1.) Using Book VIII of the Confessions of Saint Augustine which pertains to his conversion, discuss the content with Lonergan’s theory of human meaning-making and the “conversion theory” of John Cameli. How do you re-appropriate it for catechumens in a college setting of your own country?

Augustine, Saint, Bishop of Hippo, The Confessions of Saint Augustine, New York:

Washington Square Press, Inc., 1951, pp.127-148.

Brazier, Roderick, “In Indonesia, the Chinese go to church,” in International Herald

Tribune, http://www.iht.com/articles/2006/04/27/opinion/edbrazier.php (accessed

January 24, 2007)

Cameli, Louis John, Caring for the Candidate: Insights of Spiritual Theology, in

Conversion and the Catechumenate, Robert Duggan (ed.), N.Y.: Paulist Press,

1997, pp.5-22.

Finn, Thomas M., “It Happened One Saturday Night,” in Journal of the American

Academy Religion, LVIII/4, 58 (1990), pp.589-616.

Lonergan, Bernard, Method in Theology, N.Y.: The Seabury Press, 1972, pp.13-20.

Starnes, Colin, Augustine’s Conversion: A Guide to the Argument of Confessions I-IX,

Ontario, Canada: Wilfrid Laurier University Press, 1990, pp.213-236.

2.) In the light of Donald Goergen’s three events or phases in spiritual developments (the religious or spiritual awakening, the religious or spiritual identity, and the religious or spiritual commitment), discuss the spiritual life of a celibate person in the Catholic tradition of religious life and it’s growth into a more chaste and religious life.

Crosby, Michael H. Celibacy: Means of Control or Mandate of the Heart?, Notre Dame,

Indiana: Ave Maria Press, 1996, p.159-180.

Dorr, Donald, “A Christian Spirituality of Celibacy,” in Time for a Change, A Fresh Look

at Spirituality, Sexuality, Globalisation and the Church, Blackrock, Co Dublin:

The Columbia Press, 2004, pp.126-146.

Goergen, Donald, The Sexual Celibate, New York, N.Y.: The Seabury Press, 1974,

pp.209-223.

Ridick, Joyce, S.S.C., Treasure in Earthen Vessels: The Vows, Staten Island, N.Y.:

Society of Saint Paul, 1984, pp.68-73.

Sipe, A.W. Richard, Living the Celibate Life: A Search for Models and Meaning,

Liguori-Missouri: Triumph, 2004, pp.126-144.

3.) Discuss Bonhoeffer’s spirituality of God’s vulnerability as regards to the practice of compassion for those in suffering and sorrow in today’s world, especially in the context of Indonesia, the country of my origin.

Gateley, Edwina, “Rebirthing God in the New Millennium,” in Spiritual Questions for

the Twenty-First Century, Mary Hembrow Snyder (ed.), Maryknoll-New York:

Orbis Books, 2002, pp.62-66.

Kelly Geffrey B, and F. Burtion Nelson, “Bonhoeffer’s Spirituality and God’s

Vulnerability-Compassion for those in Suffering and Sorrow,” in The Cost of

Moral Discipleship, the Spirituality of Dietrich Bonhoeffer, Grand Rapids-

Michigan/Cambridge-U.K.: William B. Eerdmans Publishing Company, 2003,

pp.173-186.

Macchia, Frank D. “Terrorists, Security,and the Risk of Peace: Toward a Moral Vision,”

in PNEUMA: the Journal of the Society for Pentecostal Studies, Volume 26,

No.1, Spring 2004, pp.1-3.

Schiefelbein, Kyle Kenneth, “In the Voices of Those Who Knew Him: An Introduction to

Dietrich Bonhoeffer,” in Word and World Vol.26, Number 1, Winter 2006, pp.77-

85.

Sheldrake, Philip, S.J., “Discipleship and the Cross,” in Images of Holiness, Explorations

in Contemporary Spirituality, Notre Dame-Indiana: Ave Maria Press, 1987,

pp.46-61.

Singgih, Emanuel Gerrit, “A Theological Evaluation of Indonesian People’s Reflections

on Suffering,” in CTC Bulletin,

http://www.cca.org.hk/resources/ctc/ctc05-02/ctc05-02e.htm (accessed January

24, 2007)

4.) Julian of Norwich (1342-1416) is a woman mystic from England who expressed her spirituality in terms of motherhood of God, Christ Jesus, as well as Mary and the Church. Explain more about this figure and her spirituality of prayer and then how do you appropriate her spirituality into your own spirituality.

Abbott, Christopher, Julian of Norwich: autobiography and theology, Cambridge-Britain:

D.S. Brewer, 1999, pp.160-164.

Bauerschmidt, Frederick C., “Will Everything Really be OK? The Spirituality of Julian

of Norwich,” in Commonweal, 125:13-14, February 27, 1998, p.14.

Brant, Pelphrey, Julian of Norwich, Christ Our Mother, Wilmington-Delaware: Michael

Glazier, 1989, pp.224-258.

Colledge, O.S.A., Edmund and James Walsh, S.J., Julian of Norwich, Showings,

Mahwah-New Jersey: Paulist Press, 1978, pp.259, 292, 297.

Mastro, M.L.del, The Revelation of Divine Love in Sixteen Showings Made to Dame

Julian of Norwich, Liguori-Missouri: Liguori/Triumph, 1994, pp.1, 3-8, 11-14.

Nuth, Joan M., Wisdom’s Daughter, the Theology of Julian of Norwich, New York:

Crossroad Publishing Company, 1991, pp.21-39.

Palliser, Margaret Ann, Christ, Our Mother of Mercy, Berlin and New York: Walter de

Gruyter & Co., 1991, pp.105-122.

Testament-Letter of the Founder” no. 10, Xaverian Missionaries Constitution.

5.) Lectio Divina has four ladders, namely, lectio, meditatio, oratio, and contemplatio. (They are called as “Jacob’s ladder” by Guigo II). Explain this traditional prayer of Catholic Church that has its roots in monastic tradition.

Bajema, Clifford E., At One with Jesus – Rediscovery the Secret of Lectio Divina, Grand

Rapids-Michigan: CRC Publications, 1998, pp.5-9.

Bianchi, Enzo, “A letter from Guigo II, Prior of the Grand Chartreuse to his friend

Gervase,” in Praying the Word – An Introduction to Lectio Divina (translated by

James W. Zona), Kalamazoo-Michigan/Spencer-MA: Cistercian Publications,1998, pp.100-114.

Casey, Michael, Sacred Reading – the Ancient Art of Lectio Divina, Liguori-Missouri:

Triumph TM Books, 1996, pp.51-76.

Guigo II, The Ladder of Monks, A Letter on the Contemplative Life and Twelve

Meditations, Kalamazoo-Michigan: Cistercian Publications, Inc., 1981, pp.3-35,

65-86.

Keating, Thomas, The Better Part, New York-N.Y.: The Continuum International

Publishing Group Inc., 2000, pp.31-48.

Masini, Mario, Lectio Divina – on Ancient Prayer that is ever new (translated by

Edmund C. Lane, SSP), Staten Island-New York: the Society of St. Pauls, 1998,

pp.39-72.

Pennington, M. Basil, O.C.S.O., Lectio Divina – Renewing the Ancient Practice of

Praying the Scriptures, New York-N.Y.: Cistercian Abbey of Spencer Inc., 1998,

pp.57-58.

MINOR: CROSS-CULTURAL

1.) What do you understand by the term religion and give some ways it is defined? What are some of the approaches to the study of religion? Discuss the various attitudes of the Church to other religions, especially the difference between those before and after the Second Vatican Council.

Cobb, John, Transforming Christianity and the World, Maryknoll-New York: Orbis

Books, 1999, p.131, 134-135.

Dupuis, Jacques, Christianity and the Religions: From Confrontation to Dialogue,

Maryknoll-New York: Orbis Books, pp.17-95.

Eck, Diana, Encountering God, Boston-MA: Beacon Press, 1992, pp.166-199.

Fredericks, James L., “The Catholic Church and the Other Religions,” in Buddhism and

Christians: Through Comparative Theology to Solidarity, Maryknoll-New York:

Orbis Books, 2004, pp.1-29.

Hick, John, “Introduction,” in An Interpretation of Religion: The Challenge of Other

Religions, Oxford: Basil Blackwell, 1989, p.3.

Hodgson, Peter C, Winds of the Spirit: A Constructive Christian Theology, Louisville-

Kentucky: Westminster John Knox Press, 1994, pp.99-144.

Knitter, Paul F., Introducing Theologies of Religions, Maryknoll-New York: Orbis

Books, 2002.

Ramsey, Elizabeth and Shannon Ledbetter, “Studying Religion: Issues in Definition and

Method,” in Ian Markham and Tim Ruarell (eds.), Encountering Religion,

Oxford: Blackwell, 2001, p.1.

2.) Discuss the interreligious dialogue which is going on between Christianity and Buddhism. What are the central issues and themes of such dialogue? Identify the points of convergences and areas of divergences. Discuss Pope John Paul II’s attitude towards Buddhism. Reflect on all this in your own personal context.

Camps, Arnulf, “Experiencing in the Transciency of All Things: Buddhism,” in Partners

in Dialogue: Christianity and Other World Religions, Maryknoll: Orbis, 1983,

pp.100, 102.

Chia, Edmund, “Dialogue with Religions of Asia: Challenges from Without,” SEDOS 30

(June-July 1998), pp.202-211.

Dumoulin, S.J., Heinrich, Christianity Meets Buddhism, LaSalle-Illinois: Open Court

Publishing Company, 1974, pp.31-74.

Fisher, Mary Pat, “Buddhism,” in Living Religious, NJ: Prentice Hall, 1994, pp.123, 125,

142-143.

Jayatilleke, K.N., Paul J. Griffiths (ed), “Extracts from The Buddhist Attitude to Other

Religions” in Christianity Through Non-Christian Eyes, Maryknoll-New York: Orbis Books, 1990, pp.141-152.

Lai, Whalen and Michael von Bruck, Christianity and Buddhism: A Multicultural History

of Their Dialogue, Maryknoll-New York: Orbis Books, 2001, pp.236-254.

Lefebure, Leo D., The Buddha and the Christ: Explorations in Buddhist and Christian

Dialogue, Maryknoll-New York: Orbis Books, 1993, pp.xv-xxiii.

Sherwin, Byron L. and Harold Kasimow (Eds.) and Paul F. Knitter (General Ed.), John

Paul II and Interreligious Dialogue, Maryknoll-New York: Orbis Books, pp.85-95, 108-112, 113-120.

Yagi, Seiichi and Leonard Swidler, A Bridge to Buddhist-Christian Dialogue, New York-

Mahwah: Paulist Press, 1990, pp.8-37.

3.) What do you understand by the terms inculturation and contextualization? What are some models of inculturation and contextualization? Discuss the presuppositions, strengths, and weaknesses of these models. Apply this to Christianity of the Torajans of Indonesia and explore the theological issues which must be addressed.

Bertens, MSC, Kees, “The Catholic Community in Indonesia and the Problem of

Inculturation,” in Inculturation, Working Papers on Living Faith and Cultures,

Arij A. Roest Crollius, S.J. (ed.), Rome: Centre “cultures and Religions”- Pontifical Gregoriana University, 1986, pp.65-76.

Bevans, Stephen B., Models of Contextual Theology, Maryknoll-New York: Orbis

Books, 1992, pp.1-46.

Koyama, Kosuke, “I Have Become All Things to All People…”, in Popular Catholicism

in a World Church: Seven Case Studies in Inculturation, Thomas Bamat and

Jean-Paul Wiest (eds.), Maryknoll-New York: Orbis Books, 1999, pp.249-255.

Ngelow, Zakaria J., Traditional Culture, Christianity and Globalization in Indonesia: the

Case of Torajan Christians,

http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/miscPublications/I- R/pdf/45-Ngelow.pdf (accessed January 24, 2007).

Phan, Peter C., In Our Own Tongues, Perspectives from Asia on Mission and

Inculturation, Maryknoll-New York: Orbis Books, 2003, pp.13-31.

Schreiter, Robert J., Constructing Local Theologies, Maryknoll-New York: Orbis Books,

1985, pp.95-121.

Saint Augustine’s Conversion

Saint Augustine’s Conversion

I. Introduction: a. Saint Augustine’s Life

b. Confession and Book VIII

c. Intended Audience

d. Method: human meaning-making, John Cameli’s theory of

Conversion, and appropriation

II. Book VIII of Confession: a. Structure

b. Encounters with Simplicanus, Ponticianus, Alypius, Monica

III. Conversion theory of John Cameli: a. Cognitive dimension

b. Affective dimension

c. Values dimension

IV. Lonergan’s theory of human meaning-making:

a. Experiencing…the existent (encounter, lived spirituality)

b. Understanding…the intelligible (bright ideas, little stories)

c. Judging…the true (verification, discernment)

d. Deciding…the good (responsible praxis, practical wisdom)

V. Re-appropriation: a. Description of the intended audience

b. Process and values of Augustine’s conversion for catechumens

- significant encounters and important moments

- three dimensions of conversion (cognitive-affective-values)

VI. Conclusion: Why it is a “classic”

a. A capacity to surprise and challenge

b. Brings us into transforming contact with our religious tradition

c. A “wisdom document”

d. Content and teaching

e. The connection between theory and practice is explicit

The structure of Book VIII:

8.1.1-2 = Introduction

8.2.3-5.12 = Conversation with Simplicianus

8.2.3-5 = Conversion of Marius Victorinus

8.6.13 = Second Introduction

8.6.14-18 = Conversation with Ponticianus

8.6.15 = Conversion of the two courtiers of Trier

8.8.19-12.30 = Augustine and Alypius in the garden at Milan

8.12.28-30 = Conversion of Augustine and Alypius

M.A. Comprhensive Exams Conclude My Theology Studies at CTU

M.A. Comprhensive Exams Conclude

My Theology Studies at CTU

by Alexander Denny Wahyudi, SX

On March 28 and 29, 2007 I had my comprehensive examinations at CTU for my M.A. studies in theology with the major of spirituality and the minor of cross-cultural. These exams are intended to be a “capstone” event in the M.A. program. I have taken this study since my second year of theology study at CTU (2004-2007). It was together with my M.Div (Master of Divinity) program. I took the General M.A. that means I do not have to write a thesis. This comprehensive exams are meant to demonstrate the candidate’s grasp of the content of the disciplines included within his/her program and to afford the candidate an opportunity to demonstrate the scope and integration of his/her theological studies, so that the M.A. represents more than just an accumulation of courses. As preparation of these exams, I prepared eight questions that divided into five for my major in spirituality and three in cross-cultural including the bibliography. They have to be approved by the three professors in the board. For the first day, I presented a thirty-minute lecture of my first question, namely: Using Book VIII of the Confessions of Saint Augustine which pertains to his conversion, discuss the content with Lonergan’s theory of human meaning-making and the “conversion theory” of John Cameli. How do you re-appropriate it for catechumens in a college setting of your own country, Indonesia? A half hour of the rest, the three professors asked me questions based upon this presentation. For the second day, for one hour they asked me the other seven questions orally. They are about the spirituality of Dietrich Bonhoeffer, Julian of Norwich, celibate chastity in religious life, theory of religion and religion studies, Lectio Divina by Guigo II, Interreligious dialogue of Christian-Buddhism, and Inculturation. The board of the exams consists of Father Paul Lachance, OFM, Sister Mary Frohlich, RSCJ, and Edmund Chia. Finally, I could pass this crucial moment of my studies at CTU. I thank God for this grace I ever receive in my life through the Xaverians and the professors who have approved my effort and struggle to conclude this graduate studies. I was feeling much released after this great tension during the last week of the exams. I am looking forward the second graduation on May 17 for this M.A. degree after last year I graduated of my M.Div studies.

Kisah Pengalaman Saya Mengenal Pastor Angelo Geremia, SX

Kisah Pengalaman Saya Mengenal Pastor Angelo Geremia, SX

Oleh: Frater Diakon Alexander Denny Wahyudi, SX

Chinatown-Chicago, 30 Maret 2007

Pertama kali saya bertemu dan melihat beliau adalah saat dia menjabat sebagai propinsial SX Indonesia dalam acara pentahbisan imamat Romo Priyono Oktober 1995 di Yogyakarta. Saat itu secara khusus saya datang dari Jakarta, sengaja liburan cuti dari kantor (saat itu saya masih bekerja di TOTO) dan menyaksikan buah sulung imam Xaverian Indonesia pertama ditahbiskan. Saat itu saya tidak berbicara langsung dengan Pastor Geremia, namun saya hanya tahu kalau pastor yang satu ini adalah pimpinan SX Indonesia. Wajah beliau saat itu terabadikan dalam kamera saya saat tahbisan di paroki Mlati, Yogyakarta. Kesan saya waktu itu tentang beliau: cukup tenang, tidak banyak bicara dan cukup anggun serta berwibawa sebagai pimpinan serta selalu berpakaian rapi.

Kali kedua saya bertemu beliau adalah saat setelah saya secara resmi diterima di pra-novisiat Xaverian di tahun 1996. Sebelum saya masuk pra-novisiat di Bintaro saya menyempatkan waktu mengunjungi Xaverian di Padang dan Mentawai. Saat itu saya menginap di Padang dan sebelumnya saya sudah minta ijin pada beliau untuk datang dan menginap di rumah biara/propinsialat Xaverian di Padang. Saya diterima dengan baik oleh beliau dan diberikan kamar pribadi untuk menginap. Kesan saya pertama memang benar bahwa dia adalah tipe orang yang tenang, tidak banyak bicara, bicara seperlunya saja. Saya merasa terdukung untuk terus bersemangat dalam menjalani tahap awal pembinaan Xaverian setelah melihat lebih dekat Xaverian di Padang dan Mentawai. Meskipun saya belum masuk pra-novisiat namun saya sudah dianggap sebagai anggota Xaverian. Saya bisa menonton TV bersama para pastor lain di ruang rekreasi di biara/propinsialat SX di Padang. Saya melihat beliau senang menonton film “action” dan berita serta hobi merokok. Saya menyaksikan lebih dekat kehidupan beliau saat itu meskipun tidak secara formal berdialog.

Hidup bersama Pastor Geremia selama empat tahun di satu atap rumah yaitu di rumah pendidikan Xaverian di Cempaka Putih dari 1998-2002 buat saya sungguh sangat memberikan kesan yang indah. Itulah saat-saat panggilan awal saya dibina, dipupuk, ditantang dan diproyeksikan ke depan. Baru pertama kali saya masuk ke tingkat satu filsafat, saya sudah diberikan kepercayaan untuk menangani pelayanan sebagai “minister” yang berarti mengurusi urusan dapur, belanja kebutuhan makanan sehari-hari. Ini saya terima dengan penuh syukur dan tanggung jawab bahkan selama setahun saya menjadi minister rumah studi filsafat ini. Selain itu di tahun pertama itu juga beliau bersama Pastor Lupo sebagai wakil rektor mempercayakan saya untuk menjalani kerasulan di bidang katekumenat di Universitas Bina Nusantara bersama Frater Heri, kakak kelas saya. Terus terang ini juga memberikan kesan bahwa saya sungguh diberikan kepercayaan karena biasanya frater tingkat satu filsafat belum menangani katekumenat. Hal lain yang memberikan tanda kepercayaan besar dari beliau buat saya adalah saat dia membutuhkan seorang frater untuk mengetik cepat. Tidak itu saja seseorang yang cepat dan sigap menjalankan tugas dengan baik. Maka secara praktis saya dijadikan sekretaris beliau untuk mengetik laporan keuangan dan juga testimonium para frater yang akan berangkat ke Teologi Internasional tahun 2002, termasuk saya sendiri, baik dalam bahasa Italia maupun bahasa Indonesia. Karena beliau tidak mengetik dan menggunakan komputer, maka saya dipercaya menjadi sekretarisnya pribadi dalam hal-hal yang memang diperlukan secara mendesak. Hal lain yaitu saat beliau mempercayakan saya untuk menjadi penghubung ke STF Driyarkara khususnya yang bersangkutan dengan hasil tes para calon frater Xaverian dan juga pembayarannya kepada pihak STF melalui Bapak Sarwono. Juga, soal surat-surat serta ijasah para frater lain dari STF, saya menjadi “minister”nya. Saya ingat betul ketika Frater Petrus minta surat keterangan tentang STF Driyarkara untuk keperluan studinya di CTU-Chicago (USA), saya diminta beliau untuk mencari tahu dari STF dan mengirimkan lewat pos. Ketika tidak ada pastor lain di rumah, dia mempercayakan saya untuk membuka email komunitas dan mencetak untuknya terutama untuk sebuah email yang penting, rahasia dan mendesak. Intinya hal-hal kecil dan tugas-tugas besar lain yang menyangkut masalah hidup bersama, beliau sungguh mempercayakan secara penuh kepada para fraternya yang memang memiliki kapasitas masing-masing. Dan saya yakin dia memberikan kepercayaan penuh pula kepada frater lain yang memiliki talenta di bidang lain seperti Frater Emanuel mengenai masalah mobil dan juga perawatan rumah. Dari sikap kepercayaan dan kebapaannya inilah dia memberikan kesan sangat positif buat kami semua yang digembalakannya. Hampir di surat testimoinum tiap tahun yang saya terima dari beliau tidak banyak laporan negatif tentang diri saya, kalau pun ada itu untuk memberikan semangat lebih secara moral dalam pengolahan diri. Karena saya selalu serius jadi dia juga serius terhadap saya. Namun, saya melihat dia bisa bercanda juga dengan frater lain yang juga memang hobi humor. Rekomendasi dari beliau agar saya langsung berangkat ke teologi internasional selepas tamat kuliah di STF Driyarkara tahun 2002 juga memberikan tanda yang besar bahwa dia mempercayai betul apa yang sudah saya perjuangkan selama ini dalam panggilan saya sebagai seorang frater Xaverian. Maka, kepercayaan beliau menjadi modal besar bagi saya untuk menjaganya dengan baik.

Pertemuan saya terakhir dengan beliau adalah saat pulang liburan pertengahan tahun 2006 lalu. Itulah kali terakhir saya bertemu beliau di Jakarta. Saya pun cukup heran mengapa dia nampaknya lebih kurus dari pada biasanya. Kesan saya masih sama seperti dulu, bahwa dia tidak banyak bicara dengan saya, hanya seperlunya saja meskipun saya sering kali mengunjungi Wisma Xaverian ikut makan bersama dengan konfrater lain dan ikut ibadat doa atau pun misa. Saya malah sempat memberikan foto kopi surat tahbisan diakonat saya kepada beliau agar dimasukkan dalam arsip file saya di Cempaka Putih untuk kepentingan proses tahbisan imamat kalau memang dibutuhkan.

Akhirnya saya hanya mau mengutip satu paragraph surat lamaran saya untuk tahbisan imamat awal bulan Maret 2007 lalu sehubungan dengan jasa besar beliau:

“In remembering the merit of my formator and rector at the philosophy house in Jakarta, Father Angelo Geremia, SX, who passed away yesterday on March 3, 2007 in Parma, I like to explore my condolence and prayer for him to be granted eternal life peacefully in God's Kingdom. Through his kindness and fatherhood I have received a real witness and example of this wonderful life story of a devoted missionary of the Xaverians that in turn invites me to continue his example. Thank you, Father Geremia for all of your generosity to me personally and pray for me who am still struggling in the world. It is a privilege to me that I could see you last year for the last time when I spent my vacation in Indonesia.”