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.”

Khotbah Minggu Biasa VI, 11 Februari 2007

Minggu Biasa ke-6, 11 Februai 2007

St. Therese Church Chicago

Luke 6:17, 20-26

Sering saat kita masih kecil ditanya, “kalau udah gede kamu mau jadi apa?” Spontan beberapa dari kita menjawab: “aku mau jadi pilot,” “aku mau jadi presiden,” “aku mau jadi insinyur” Sering pula kita mendengar: “kamu harus sekolah yang pintar supaya nanti jadi dokter.” Intinya kita mau jadi orang yang berharga bagi diri kita sendiri dan orang lain. Kita menjadi tumpuan harapan bagi keluarga kita untuk meningkatkan taraf hidup dan nama baik. Sejalan dengan itu budaya pendidikan dijalankan di mana-mana dari TK hingga pendidikan tinggi. Suatu kebanggan bila sebuah keluarga memiliki anak-anak yang pintar, sekolah tinggi, diwisuda dan mendapat pekerjaan yang menjanjikan masa depan cemerlang. Saya yakin kita semua yang ada di sini menjadi kebanggan bagi keluarga kita di tanah air karena banyak sebab yang membuat kita lebih dari yang lain terutama dalam hal materi dan nama baik. Kita pun dengan bangganya mengamini sebagai produk AMERIKA.

Sebaliknya, tidak pernah dari kita bercita-cita ingin jadi orang yang miskin, kelaparan, menderita, dan terhina di mata masyarakat. Secara manusiawi kita ingin mejadi lebih baik dari keadaan yang sekarang atau lebih dari saudara-saudari dan orang-orang di sekitar kita.

Namun, dalam Injil Tuhan kita hari ini dari Injil Lukas Bab 6, Yesus mengutuk orang yang kaya, Yesus mengutuk orang yang kenyang, Yesus mengutuk orang yang tertawa bahagia, dan Yesus mengutuk orang yang dipuji-puji. Justru, sebaliknya Yesus berpihak pada orang yang miskin, orang yang lapar, orang yang bersedih dan orang yang dikucilkan oleh masyarakat. Kok demikian sih Yesus? Apa maksud Yesus dengan perkataan-Nya ini? Seakan Yesus mengutuk kita dan tidak mau berada di pihak kita. Apa pesan Yesus sebenarnya bagi kita?

Injil Lukas 6:20-26 ini dikenal dengan Sabda Bahagia yang mirip dengan 8 Sabda Bahagia dalam Injil Mateus 5:1-12. Sabda Bahagia Lukas ini menggambarkan apa yang terjadi dalam kalangan orang-orang yang mengikuti Yesus dan bukan mengajarkan hal-hal yang HARUS dilakukan. Dengan kata lain: Sabda Bahagia ini adalah ungkapan yang bersifat DESKRIPTIF dan bukan PRESKRIPTIF. Mungkin ada yang tidak setuju dengan hal ini, karena dikatakan oleh Yesus bahwa orang yang miskin akan masuk Kerajaan ALLAH? BUKAN!!! Keliru apabila kita memandang Sabda Bahagia ini adalah Resep hidup bahagia sebagai pengikut Yesus.

Injil Lukas mau berbicara kepada orang yang miskin, yaitu orang yang kekurangan secara material, orang yang tidak mampu mencukupi kebutuhan minimal sehari-hari, orang yang pas-pasan hidupnya. Injil Lukas ini juga berbicara kepada orang kaya yaitu orang yang berkelebihan harta dan orang yang tidak merasakan kekurangan. Kepada orang yang miskin Yesus berkata bahwa mereka yang memiliki Kerajaan Allah. Dan kepada orang kaya, tidak dikatakan bahwa mereka tidak memiliki Kerajaan Allah. Namun hidup mereka tiada artinya lagi maka Yesus mengutuk, “Celakalah…” bila mereka sudah puas dan merasa aman dengan kelimpahan mereka.

Lalu apa Kabar Gembira yang ditawarkan Yesus di sini? Yesus tidak menjajakan kemiskinan sebagai keutamaan dan mencerca kekayaan sebagai sumber malapetaka. Seandainya Yesus mengobjekkan kemiskinan dan penderitaan orang miskin, kabar gembira Yesus tidak akurat bagi kita umat Kristiani. Namun Yesus memberikan harapan baru bagi orang yang terbelit kemiskinan dan Yesus turut pula memberikan harapan baru bagi mereka yang terjerat ikatan-ikatan kekayaan. Maksudnya begini: Kemiskinan yang membuat orang makin melarat dan kekayaan yang membuat orang semakin lupa daratan membawa martabat manusia menuju keterpurukan, membuat hidup manusia makin pilu. Allah Yang Maha Rahim tidak rela melihat manusia ciptaanNya makin merosot. Maka Kerajaan Allah yang diwartakan utusanNya yaitu Yesus, Anak Manusia ini dimaksudkan untuk membangun wahana di mana manusia mampu menata kembali martabatnya yang luhur dan utuh, tidak lusuh-nglomprot oleh kemiskinan dan tidak pula busuk karena tertimbun kekayaan.

Sering manusia beranggapan secara picik bahwa orang yang miskin-melarat-sakit-menderita adalah akibat dosa-dosanya dan orang yang sukses-kaya-sehat-sejahtera adalah pahala dan ganjaran bagi mereka yang berkelakuan lurus dan hidup suci di dunia ini. Justru kedua anggapan picik inilah yang mau detentang Yesus. Yesus bersabda: “berbahagialah kamu yang miskin karena kamulah empunya kerajaan Allah” dan kita baca juga: “celakalah kamu, hai kamu yang kaya, karena dalam kekayaanmu kamu telah memperoleh penghiburan.” Orang dapat menyimpulkan secara keliru bahwa orang kaya itu terkutuk justeru karea ia kaya. INI tidak benar. Sabda bahagia bahwa orang miskin memiliki Kerajaan Allah ini bukan pernyataan eksklusif, jadi hendaklah tidak dipahami bahwa mereka sajalah yang miskin yang memiliki Kerajaan Allah. Kabar gembiranya yaitu bahwa orang miskin yang empunya Kerajaan Allah dan warta gembira ini tidak perlu bersifat eksklusif. Alasan mengapa orang kaya dianggap celaka karena “telah memperolah penghiburan” tidak dikatakan bahwa orang kaya tidak bakal masuk Kerajaan Allah. Maka kita diajak untuk tidak menganggap kekayaan kita sebagai milik yang eksklusif melainkan pemberian Allah yang hendaknya diamalkan bagi sesama maka orang kaya ini juga memiliki Kerajaan Allah. Dalam Gereja Perdana pun seperti dikisahkan Lukas dalam Kisah Para Rasul bab 2, mereka hidup saling berbagi dengan sehati dan sejiwa sebagai pengikut Kristus Yesus.

Yesus tidak mengajak kita untuk sekarang lapar, sedih dan menderita supaya kita nanti dapat kenyang dan tertawa. Bukan demikian! Kita diajak untuk berkepala dingin: yaitu hidup ini bukannya hanya satu warna. Kalau sekarang kita sedang tidak banyak rejeki, ya kita tidak harus berputus asa, nanti ada saatnya kita tertawa dan bersyukur. Jadi Sabda Bahagia ini membawa kita kembali pada realita kehidupan yang tidak monoton. Hidup ini penuh dengan lika-likunya, pasang-surut dan suka-dukanya. Ayat-ayat yang nampaknya kontradiktif ini membawa kita pada kenyataan hidup kita yang penuh variasi. Siapa sih diantara kita yang tidak pernah menangis, sedih dan menderita?

Dalam bacaan pertama dari Kitab Nabi Jeremia 17:5-8 juga terdapat kata-kata “Terkutuklah” dan “Terberkatilah.” Maksudnya sama dengan Injil hari ini yaitu bahwa orang yang mengandalkan usaha dan kekuatan manusia melulu disebut “terkutuk” karena pasti tidak berhasil. Tapi orang yang mengandalkan Tuhan ialah orang yang “terberkati” karena upayanya akan subur dan berbuah. Dalam dua situasi yang ekstrem ini kita diajak untuk berpikir dan merenung bahwa hidup kita selalu dalam dua situasi yang silih berganti. Kadang kita begitu yakin akan rencana dan usaha kita sendiri namun akhirnya gagal dan sebaliknya setelah kita berserah pada Tuhan akan situasi yang tidak mungkin terjadi, namun malah terjadi sesuai kehendak Tuhan. Orang yang tahan uji dalam percayanya serta mampu menerima kenyataan yang ada dengan terbuka, akan terus memiliki harapan yang hanya didukung oleh kekuatan Allah sendiri.

Keberadaan kita sebagai umat Katolik Indonesia yang telah menjadi bagian dari gereja lokal di Chicago ini yaitu melalui paroki St. Therese menjadi kesaksian tersendiri. Suatu kali saya ditanya: mengapa umat kelompok Katolik Indonesia memiliki banyak anak muda namun gereja St. Therese ini sendiri tidak memiliki anak muda yang aktif di gereja? Saya dengan bangga memberikan jawaban bahwa memang kita sebagian besar adalah anak muda yang memiliki kerinduan untuk berkumpul bersama dalam satu iman dan PWKI adalah wahananya. Namanya di perantauan kalau kita dapat bertemu dengan teman-teman se tanah air sebulan sekali khan memberikan kekuatan tersendiri.

Akhirnya marilah kita bersama-sama berusaha mensyukuri apa yang menjadi berkat Tuhan bagi kita masing-masing secara pribadi maupun dalam komunitas PWKI ini. Saya salut kepada Anda sekalian yang merelakan waktu, tenaga, dana serta pikiran dan inisiatifnya untuk terus membuat asap dapur PWKI ini mengepul. Harapan saya semoga kepengurusan PWKI serta segala aktivitasnya terus berkelanjutan dengan komitmen dari Anda semua. Jangan bertanya apa yang sudah PWKI berikan pada saya namun bertanyalah apa yang dapat aku sumbangkan buat PWKI? Jangan sampai kita dianggap sebagai orang kaya yang celaka, namun semoga kita menjadi orang kaya yang rela berbagi rejeki bagi sesama kita terutama dalam wadah resmi iman kita PWKI (Paguyuban Warga Katolik Indonesia) tercinta ini. Hidup PWKI! Hidup PWKI! Alleluya…..

My 2nd Homily, on October 15th, 2006 at St. Therese Church Chicago

CROSSROADS (28^th Sunday in O.T. Year B: Mark 10:17-30)

There are 4 people at the crossroads of their lives. Two persons turned back, one remained stay, and the last one is still under consideration.

The first person is a man of our Gospel’s story today. He is a good man whom Jesus talked to and loved. He asked Jesus: “Good Teacher”, he said: “What must I do to inherit eternal life?” Although wealthy, he had the insight that wealth was not the answer to life. He is a good man. Jesus presents him with a crossroads decision. If you really want eternal life, Jesus challenges him: LET GO. Let go of your wealth, sell what you have, and be my disciple. The issue was choosing between the good and the better. Quietly, he turned around and moved away. He had chosen and simply said: NO.

The second person also said NO. He lived two thousand years after the first man. He was a good man. He was famously called as a secular humanist. He did not embrace any religion even though he says some beautiful things about religion. But, he simply did not believe in God. He remained unbeliever and he still turned back at a crossroad of his life saying NO.

The third person at the crossroad said YES, although a very reluctant YES. He, like the first two men, was a good man. He had such a wonderful religious experience that finally he converted to Christianity. He said YES to Jesus.

I said in the beginning that it is a story of four people at the crossroads of their lives. Two, as we have heard, said NO, one said YES, and the other is under consideration. The one under consideration is YOU and ME. Like all the others, we are good people but always – always we stand at the crossroad waiting to be not merely good people, but DISCIPLES.

To be DISCIPLES sometimes is not easy because we know that Jesus says: “If anyone desires to come after me, let him deny himself, take up his cross daily and follow me.” The cost of discipleship requires sacrifice and radical efforts. As we read on the bulletin today, there are disciples who died because of this cost of discipleship, which is their own life.

But, I believe in our life, most of us here, we don’t have this great challenge that requires our own life. Our challenge would be our own commitment to our faith to be put into practice in our daily life. How we relate to others (family members, co-workers, other parishioners and alien people) in view of Jesus’ teaching with love in forgiveness, mercy and perseverance that sometimes causes us conflict that bothers our heart and mind. Often times we fall in our egoism to win our own point of view and desire and consider that others are wrong and less than us. We’re too proud of ourselves. We’re called to a minor martyrdom of being openly counted as good Catholics. We’re called to conversion little by little in daily basis that we have to face in front of us. We’re called to be better disciples.

How many times do we all stand at the crossroad? How many times does Jesus tell us he loves us….and then ask for a bit more? “Sell what you have, your time, your reputation, your fears, your hesitancy, your insecurities, your need to be one of the crowds, your future then come, follow me.” All of us know, deep down, that almost daily we stand at the crossroads. All of us are aware that Jesus has issued us an invitation.

True, we say, we are under consideration. We (YOU and I) are standing on the crossroads, under consideration. Jesus says, “Don’t wait too long.” Otherwise we are going to be hit by cars. We better move to Jesus who is the WAY, the TRUTH and the LIFE and saying YES, YES, YES. Let us humbly walking with God passing the crossroad of our life. Amen.

My First Homily at St. Therese Church Chinatown Chicago

25^th Sunday in Ordinary Time, September 24, 2006

“If anyone wishes to be first, he shall be the last of all and the servant of all”

(Mark 9:30-37)

Looking back on my experience of four years ago when I had to wait for such a long time to get my student visa to the USA, I come to realize that at that time I had a big ambition and desire to come to the USA to continue my formation in the Xaverian Congregation becoming a missionary priest. I was very sad and disappointed when my first application of the visa was denied. It reduced my strength to follow up my ambition to go to the USA and I tried to be realistic and surrender to God’s will. I had three months without knowing I would get my visa or not. The second interview was promised that I could get it but I had to wait the screening from Washington. Meantime, I used my time to visit school’s children at several Catholic Primary Schools both in my hometown and Jakarta. I did animation wearing white long cassock and gave children some games. It seemed that they were very interested and friendly to me. I always asked them to pray for me with the intention of my student visa to the USA. Amazingly, after waiting for 2.5 months since the second interview, finally, I got it. I believe it was the help of the prayer of so many children whom I met at the schools. Believe it or not, my friend who was with me supposed to have the visa as well but he couldn’t get it on the due time. Needles to say, that eventually, I flew to the USA by myself. Shortly, it’s all about grace and mystery that I could come to the USA and I am here now. It’s all about God’s providence that I could speak English in this homily this morning before you in this Eucharistic Celebration. It’s all about God’s call that I was ordained deacon at this parish last May 2006. There’s always a struggle to achieve good things in our life.

Today’s Gospel (Mark), for the second time Jesus tells the disciples that he (the Son of Man) is to be handed over to men and they will kill him, and three days after his death will rise. But, the disciples do not understand what Jesus saying even though he has said for the second time. Instead, on the way to go to Capernaum, the disciples argued and discussed among themselves who was the greatest. Jesus knew their ambition. Jesus knew their desire to become the BOSS among others. Jesus knew that they want to become the FIRST, the PRESIDENT who can rule over others. It’s exactly what is happening in our life: in our family, society, country, world, and even in the church. Since a kid we are trained to defeat others, to be the WINNER, not a loser. Since a kid we have upbringing to study hard in order to be the FIRST in the class, to be the FIRST in many competitions of sports and music or other games. There are a lot of campaigns to promote one to be PRESIDENT. We can imagine how much money a party or a candidate of President in the USA and other countries spend in campaign to gain their goal. Our society, our country, and our family are used to fight against others in order we could get the BEST position. In Japan, for instance, children are very stressful to face the exams because if they fail, they have to bear shameful sanction in the society. No wonder there is high risk of suicide among children.

It is legal and good if want to be a good and the best person in many areas of our life. It gives us a drive to do better and better. But, if it’s only for the sake of SUCCESS and PRESTIGE, it’s just the opposite of Jesus’ teaching today. Jesus invites us to be like a child, to be humble and small among others. Even Jesus offers us totally DIFFERENT value that the world and our society give us. Jesus does not ask us to be a BOSS instead Jesus asks us to be a servant. Jesus says, “If anyone wishes to be first, he shall be the last of all and the servant of all.” Isn’t it a PARADOX: we should be the LAST and the SERVANT of ALL, if we want to be the first? What Jesus said is accomplished in himself. The SERVANT’s identity and Israel is paralleled by the identity of Jesus and the Church. Jesus is the Servant who brings Israel to fullness; He is the true and the perfect “corporate personality,” one with the Church, which is his Body. This great conception has many roots in the Old Testament, and one of them is the conception of the Servant who suffers in his own person and who sanctifies the sufferings of the group which he represents. Indeed, Jesus is the Servant who was willing to give his life for us. He shows us that in order to get God’s glory, we have to follow Jesus’ steps, the steps that are not easy because it costs suffering as Jesus has done for us. Humanly speaking we have our UPS and DOWNS of our life, no matter big and small. Then, if we put the value of Christianity, these UPS and DOWNS of our life give us REAL MEANING of our life in GOD’s perspective. Like in the second reading, James shows that in our life there is disorder and foul practice that take shapes in jealousy and selfish ambition. But, the wisdom from above is first of all pure, peaceable, gentle, compliant, full of mercy, good fruits, constancy and sincerity.

Like my story in the beginning, I was invited to curb little bit my ambition to be proud to go to the USA and to surrender in God’s will through the prayer and help of others especially the children whom I met and animated in friendship, then realizing that to get something good, I have to be patient and struggle a lot. YOU and each and every one of us are invited to be SERVANT and to accept our shortcoming and accept others’ weakness in God’s perspective. Then, we can say to ourselves that we’re Jesus’ disciples since we have done service to others surround us. Like the Pope that is called as the servant of all the servants, so we can ask ourselves: What is personally my service to others that makes me to be God’s servant in our family, society, work, country and our church? May the example of our patron Saint Therese of the Child Jesus, the little flower, who gives us extraordinary witness of her humility in hidden life, draw us to be SERVANT and the LAST of all.

A Reflection on the Summer Vacation in Indonesia (2006)

Alexander Denny Wahyudi, SX

A Reflection on the Summer Vacation in Indonesia

May 31^st – August 21^st 2006

After almost four years living and studying theology in the United States of America, then going back to my home country, Indonesia, I feel very proud, happy and touched because of only God’s greatness and generosity can and may I undertake days of full of grace that are very challenging and honing my life and vocation life in the beloved Xaverian Missionaries. For the goodness of my formators in the theology house in Chicago, I was given a chance to take my turn to have vacation in Indonesia in which the first time I proposed not to take it with my own reasons. The formators especially Father Victor Bongiovanni, SX said that my family in Indonesia have a right of my presence and visit. Then, I really appreciated his advice. With my grateful and steady heart I passed the gracious days in the month of May 2006 in which I made the perpetual profession/vows (May 6^th) and the diaconate ordination (May 14^th) as well as the graduation of M.Div program for the priesthood track (May 18^th) then I went home to Indonesia. Finally, I realized that my family in Indonesia are not only my family in my original hometown by blood-ties but also my bigger family of the Xaverians, my confreres.

During my vacation in Indonesia, I had hopes and ideas to visit and meet my own family and extended family as well as the Xaverian confreres in Indonesia as far as I could afford. The first week in Jakarta I visited each Xaverian house and parish. On Wednesday, May 31^st, the very day of my arrival with Dharmawan, we were picked up by our beloved Xaverian provincial in Indonesia, Father Vincenzo Baravalle together with Pak Kismo, the driver. It is an honorable occasion for both of us. I took part on this day in the closing Mass of the month of Mary, the month of May at our Catholic neighbor, Saint Therese I, Saint Pascal parish, coincided with the Feast of Visitation (Mary visits Elisabeth). It came to fulfillment on that very day my gratitude to God for all blessing I have received for the last four years. The Catholic fellows of this neighborhood are my supporter of my vocation life because before I left for the USA, they gathered to make farewell meeting with me at the end of October 2002. During my stay in the USA, I liked to send my letters and greetings diligently through their leader, Pak Iemawan. This Mass at that first day of my visit in Indonesia was held for the intention of the farewell simple event with Father Vitus Rubianto, SX who goes to continue his studies in Rome, Italy.

Day by day I spent my vacation with full of enthusiasm and my plans slowly came to be accomplished. I am very grateful for what I have planned since I was in the USA came to real because of God’s grace. They are gathering my family in my hometown both Madiun and Ponorogo by accompanying the family of my second older sister, Lusi who live in Jakarta. Together with her husband and the three little daughters after three years never went to visit our family in Madiun and Ponorogo, so the chance was really a precious one in which during the vaction time of the school for a week I could invite and accompany them having vacation to encounter again our father and other extended family. This wonderful occasion was very seldom because the life and busy-ness of each family that has far distant separates us. This family reunion has become my idea that came true on my vacation time that could be seen on the photos I took. In this encounter together with my family, there was a communication openly and face to face by sharing our story ups and downs in different levels of our lives. Apparently, there is one precious value I praise, namely, each family thinks of many ways to help one’s problem especially the one who has economical problem. It’s the beauty of living in the spirit of fraternal charity of brother/sisterhood that the Psalm 133 talks about.

Even though I could not witness the wedding ceremony of both of my younger brothers since I was staying in the USA, I was very happy with them on this vacation days particularly in the baptism of my nephew, the first son of my brother, Rony at Cornelius Catholic Church in which I baptized him together with eight other babies as well as at the hospital witnessing the birth process of my latest nephew, the first son of my youngest brother, Jimmy. It’s the first time in my life waiting for and listening to a mother who gives birth. It came to fulfillment what I have predicted when I was in the USA to have these two big opportunities of my brothers’ family. Even my father who is not Catholic came to witness the baptism of his grandson and it seemed that he was paying attention fully to me as I led the rite of infant baptism. He was very proud of me and told my oldest sister his happiness.

Living together with my father who lives alone at his house in Madiun, I am still very grateful because he is still strong enough and healthy, able to do his daily activities by himself autonomously in his age of 64 years old. He is always proud of me who decided to be a priest in the Xaverian family. Moreover, he invited me to attend a reunion of his friends in Solo and introduced me to his friends that took place in a luxurious hotel, Lor In Hotel in Solo, Central Java. The first and the last day of my stay in my hometown, Madiun, I went to the tomb of my mother, my grandmother and grandfather. My mother died because of brain tumor in 1983 when I was nine years old. Traditionally, I bought roses and spread over the tomb of my mother and my grandparents at the Chinese cemetery in Madiun, my hometown. At the last night of my stay in Madiun before I left for Jakarta, my father took and accompanied me at the train station. He saw me until the train left. What a nice attention and love of a father to his son that I could praise gratefully.

During my days of vacation, I tried my best to visit my families and extended family whom I have not met long time ago as well as my friends and fellows who become part of my vocation history in Madiun, and other cities such as Solo, Semarang, Surabaya, Bandung, Surabaya, Jakarta and Ponorogo. In this encounter, I felt that the family spirit was being knitted again by sharing my own experience and listening to their stories. Even though, it’s very seldom they visit my own nuclear family but I still feel a part of them, a living reminder of my history and story of my background and origin I ever have as a given grace of God. Some historical sites of my life I tried to visit especially the houses I ever lived in during my stay with my family. I counted that there are more than 6 times we moved from one house to others.

Very glad I could introduce myself to Catholic faithful and pastors of both Madiun and Ponorogo, even I was accepted nicely and offered to give preaching/homily in Sunday Masses as in my capacity as a deacon. I accepted the chances willingly and proudly giving animation and sharing of my vocation to the people of God. My visit to schools and convents in Madiun and other cities that have shaped my vocation life encouraged me to share my experience by asking and answering questions together with students of Junior High School of Saint Bernard (an Ursuline Sisters’ school in Madiun) and SMA Negeri 2 in Madiun (a high school). The pastor of the parish in Madiun offered me to visit some stations of basic communities and I was given a mandate to witness and bless a sacrament of matrimony at the station of Jenangan, Madiun.

My visit to the confreres in Padang has given me a special feeling of happiness after some years did not see them. I was very glad to be given a chance by Father Carlos Melgares, sx to preach at the church of Padang Baru both at the parish church and the station of Pasar Usang. It cured what I have missed in my formation to practice the pastoral year because after graduation of my philosophy studies at STF Driyarkara, Jakarta, I was immediately sent to the USA, to study English and theology. I visited the parish of Bintaro, Jakarta and stayed for a couple of days as Fathers Laurenzi and Marini had invited me and once I took part of a Mass at a basic community in a lingkungan with Father Marini as well as concelebrated a Sunday Mass at the parish with Father Laurenzi. At the Chinatown parish in Jakarta, Toasebio, I took part in two Masses concelebrating with Father Joseph Pierantoni and once I preached, and having dinner together with the three Xaverian priests there. I feel as a part of this big family, the Xaverians.

Many encounters with my family members and friends are followed by having dinner either at their houses or at a restaurant. I think that it’s a sign of their gratitude and mine as well to be celebrated solemnly as follow up of the Eucharist, a banquet of full fraternal charity and love.

Another happiness is that I have been permitted to buy a folding bicycle as a tool for me to visit others simply and effectively both in Jakarta and other cities. It became a healing longing for my past habit (habitus) when I was living in Jakarta, like to visit my friends and family by bicycle. It becomes a practical tool and trains me to practice my perseverance to cycle with full of enthusiastic power and strength willing to meet and reach out others.

The last days I stayed in Jakarta I used to visit my confreres in Bintaro to say goodbye both at the novitiate and the parish. I met the 11 novices and 16 pre-novices informally, in which I could show them my DVD of my deaconate ordination at Saturday night after they practiced choir. Staying a night in the novitiate gave me a grateful breath that I, too, have passed this special event in the formation. All of this, I like to be grateful for, as a foundation and basic that support my life right now. I am happy as well to meet and visit other formation house at the philosophy house at Cempaka Putih Raya 42. By this visit, it reminds me again my past time as I knit the fraternal relationship as a brother among others in the beloved Xaverian family.

There were wonderful and ideal things on this writing but I realize that I have limitations and shortcomings as well as sins that I was consciously and unconsciously doing. Therefore, I apologize and ask input and insight in order to help me to develop my growth as a person and human then as a Xaverian missionary priest to come.

As Father Vincenzo, the provincial of the Xaverians in Indonesia, personally asked me to write this reflection of my vacation, so at the very last day of my stay in Indonesia, I like to express my heartfelt thanks for the goodness and generosity and fraternity of all people whom I met in my home country, Indonesia, especially the service of Father Otello Pancani, SX as the procurator who always accompanies me in the morning Mass and provides other needs.

Finally, my hope for the next year is that together with other Xaverians, I could come back to Indonesia to have vacation (Harno, Made, Agung, and Hebry) and to be ordained priest (Utomo, Maryono, Ignatius, Dharmawan, and I), hopefully with God’s will, on Saturday, 7 July 2007 in Bintaro Church as I have proposed personally to Father Vincenzo because it’s the day of vacation of school so that our family could come to attend and witness our ordination as well as other practical reasons. For sure I open to other many possibilities and I commend all of this in the goodness of God through the superiors of the Xaverians both in Indonesia and other places. I beg the prayer and support of the provincial in Indonesia and all other confreres in Indonesia to keep praying for me and other Indonesian students in our daily struggle in various international theologies in the world. May we give fruitful harvest in due time with God’s blessing.

Fraternal greeting from me,

IN OMNIBUS CHRITUS

CARITAS CHRISTI URGET NOS

Frater Deacon Alexander Denny Wahyudi, SX