Images of the Group Discussion

Ecco alcune foto dell’ultima condivisione fatta in gruppi per la verifica del corso TA2160 oggi, 21 gennaio.

Here are some candid shots of the last meeting of our class TA2160, which took place this morning. The discussion centered on the learnings of the semester in terms of content and process.

Gruppo India/Sri Lanka - di Lingua Inglese: English-speaking group from India/Sri Lanka includes, in the back, Srimal Gajasinhage Silva; in the circle, left to right: Lijo Vadakken, Patrick Alexander, Varghese Pallipuram and Augustine Toppo.

Gruppo Polacco: Polish Group, which includes men who have worked only in Poland and others who have done missionary work in Madagascar and Western Europe. Here the group works on a poster for their presentation to the whole class. Clockwise from top: Lukaz Buczek, Tomasz Hawrylewicz, Tomasz Lukaszuk, Lukaz Nawrat (for obvious reasons this is also called the group of the two Thomases and the two Lukes).

Gruppo Hispano-Portoghese: The Spanish/Portuguese-Speaking Group, including men from Portugal and Latin America. The group included (starting at 7 o'clock on the bottom with keyboard) Juan Carlos Villarreal Riano, (and moving clockwise) Aurelio Aparecido Miranda, Marialdo de Assis da Cruz, Francisco Manuel Costa, José Isidro Tarazona Duarte.

Here is another look at Gruppo Hispano-Portoghese as they prepare their presentation for the class. Yes, the fleece says Miami, but nobody in the group is from Miami. It is just a very cool shirt, right, Juan Carlos? 

Gruppo Asiatico-Ungherese: The Asian-Hungarian group began immediately to put their ideas on paper. All members of the group were present for the evaluation class (from left to right): Gabor Hartai (from Hungary), Petrus Dori (Indonesia), Petra Jinok Lee and Marco Jin-Won Choi (South Korea).

Gruppo Africa/Asia/MedioOriente: The African Mid-East & Asian Group alternated between English and Italian during their group sharing, each one producing a page of reflections for the session. Of course, this group has been very “hands-on” in all their work this semester!

 Members of the African Mid-East & Asian Group included: Joe Baru Uri, Joseph Kachelewa, Hedwing Musanga Ataku, Hani Polus Yono Al-Jameel, and Sabitha Stephen.

A common thread in all the discussions of this group this semester has been the religiosity of the culture and new awareness among the young of a materialistic, success-oriented, individualized value-system that is picked up through the media. Even though the group comes from a vast expanse across Asia and Africa, the realities of the young vis-a-vis a more religious, traditional elder generation seem to be rather similar in the Middle East, Kenya, Zambia, and southern India.

Gruppo Latinoamericano: Durante la discusión en la clase de hoy, el grupo de habla española examinó ciertas cuestiones de los jóvenes en un mundo que está cambiando.

Este grupo latinoamericano incluye a las siguientes personas: Maias Javier Bentos, César Florentino Quinde Calderón, César Omar Oberto Nava, Ana Delia Magallanes Toribio.

Gruppo di Lingua Italiana: The Italian-Speaking Group has always been international, including members from Italy, Romania, the Ukraine and Vietnam. It has been the largest group and the only one to include married persons. Another variant from other groups is that the members of this group included Eastern-rite Catholics and was the only group in the class to include native Italian speakers. Furthermore, all the non-Italians in the group came to Italy at a young age so that they all have greater facility with the language than do other members of the class.

Facility of expression has been balanced with the issues that face these members more than the others of secularization in a post-modern, post-Communist, post-Christian world. Yet the group has remained undaunted. They have wrestled with every question intensely and enthusiastically.

The group includes Bogdan Baies, Emanuele Balestra (picture above putting the discussion on butcher paper), Luigi Bertiè, Liubomyr Gladiuk, Alessio Massimi, Rita Mazzieri, Pietro Tran-Anh-Tu.

This is the first account of the group work today. In a future blog we will look at the content of the group discussion and evaluation of the course content.

La forza della testimonianza

INTERMEZZO
di Dori Petrus

All’inizio di questa mia riflessione, desidero invitarvi ad immaginare il fatto di un sasso che cade nell’acqua di un lago. In breve il sasso sparisce sul fondo…. Scende molto lento, silenziosamente… si appoggia sul fondo… ancora silenzio poi torna in superficie. Rivediamo il momento dell’impatto e osserviamo le onde concentriche che muovono la superficie del lago…. una, due, tre…. ecc., sempre più larghe… sempre meno impetuose. Il sasso crea l’effetto sul lago molto lento, in modo silenzioso, senza far gran umore. Eppure è potente.

Il messaggio che ci può venire da questa analogia è che tutto ciò che facciamo è uguale a un sasso cade nell’acqua dell’umanità. Esso crea effetto, attira e affascina chi ci sta attorno, avvolte senza che ci accorgiamo. Il nostro parlare, il nostro pensiero, le parole pronunciate, i nostri comportamenti ed atteggiamenti sono come un sasso che cade nell’acqua molto lento, silenzioso, senza rumore.

Nello stesso modo la fede sarà trasmessa, non tramite le cose grandi e clamorose ma attraverso magari una preghiera silenziosa, una partecipazione gioiosa nella liturgia, tramite una parola di conforto nei momenti di grande bisogno, attraverso una visita ai malati, oppure tramite una passeggiata piena di fiducia insieme con un bambino. Questi sassi, senza che ci rendiamo conto, cadono nella profondità del cuore dell’uomo e operano in modo lento, silenzioso, senza far rumore.

Forse ci domandiamo, come possiamo realizzare tutto questo? Da dove ci viene la forza per vivere in modo diverso per poter affascinare gli altri e farli innamorare di Dio? La risposta non può venire che dalla fede. Riusciremo a fare tutto questo se siamo pieni di Dio. Ecco la sorgente di ogni nostro operare e agire da cristiani, da seguaci di Cristo. Dio è in noi; questa è la nostra forza. Egli tocca per primo il nostro cuore, ci sveglia e ci fa innamorare di lui affinché con la nostra vita possiamo creare le onde, proprio come fa il sasso nell’acqua, per attirare e portare gli altri a lui.

Noi animatori, accompagnatori e formatori dei giovani non siamo certo chiamati a fare proselitismo, oppure ad andare dai giovani a imporgli qualcosa, ma piuttosto la forza della nostra testimonianza, della nostra evangelizzazione è proprio quella del fascino, del vivere una vita luminosa, di condividere una esperienza intensa di fede autentica, bella, che è la bellezza della pienezza d’amore.

Napoleone Bonaparte fu chiesto quale era il momento più magnifico, più bello della sua vita. Dopo un attimo di silenzio rispose: “Il momento in cui ho fatto la prima comunione. Era il momento più magnifico della mia vita”. E poi aggiunse: “Se avessi valutato bene quel momento particolare, allora la mia vita sarebbe stata diversa”.

Quanta gente oggi vive ancora con questa attesa di essere aiutata nella fede? Quanti bambini vogliono essere guidati da noi? Quanti giovani desiderano di vedere Gesù attraverso di noi. Che il Signore, seminatore e padrone della fede, rafforzi la nostra fede, ci aiuti a viverla in modo intenso perché solo così possiamo portare gli altri a Cristo, appunto come fecero gli altri seguaci di Cristo prima di noi.

Foto: I giovani sulla strada, Timor Este 2004, di Efraim Santos

Diversity and multiplicity on the spiritual journey

15 December 2010
Intermission

India/Sri Lanka (English-speaking) Group
Varghese, Patrick, Augustine, Srimal, Lijo, Tessa

Points discussed in the group

People who are living with a negative experience, or people who have lived a negative experiences in their life, what kind of spirituality can we propose?

1. To make young to reflect on their life… what are the spiritual, religious needs of man?
2. Did you ever felt the need of God as a spiritual need, which will have to be fulfilled?
3. If you are asked to review your spiritual life, what will be the aspect.

As we see the basic problem today facing the faith formation of the young is obviously the difficulty in making the young realize the role of a personal God in their lives. Their experience of their own selves and that of the world does not offer them any direct connection with God. So as educators what can you do to bring about this relationship with a personal God in the lives of the young?  Do the activities that we propose to the young favor a personal relationship with God? What kind of a God-image are we projecting to our young? Does it make them more frustrated or does it create an attraction in them?

What kind of an image of God have you created for yourself right from your childhood? Has it undergone some changes as you grew up? If yes, has it been for better or for worse? What image of God do you have right now? What are the factors that have played a role if you have undergone a change in your image of God? Who are the people who have played a role in it?

Very often it is said “values are not taught but caught”, in this light how important you think has been the role of the family in forming religious values in your lives? How strong has been this role of the family in your faith formation? Do you think that the existence of the families is a real need for a better world? In the present context of “composed families”, “gay families” etc. how are these things going to have its effect on the faith formation of the children?

To youth:  In the history, there has been many ‘types of spirituality’ proposed by the adults (elders) for the young addressing the challenges of particular period. The demanding need  is to have a spirituality from the young for the young, taking into consideration the existing challenges. Therefore the question is: What would be a ‘spirituality’ (that includes the dimensions of experience, reason and responsibility) that you propose for the youth of today?

To the parents, animators and educators:  There is an essential and qualitative difference between ‘human-spirituality’ and ‘christian spirituality’. The personal experience and the historical revelation of God are the fulcrums of christian spirituality. Faith is an attitude of dialogue with God who calls everyone to meet Him in ways he reveals himself. Taking to heart these fundamental aspects of christian spirituality: 

1. How do we live and express our Christian spirituality?
2. How do we transmit this spirituality  or how do we help our youngsters to imbibe or personalize these essential aspects? 
3. Do we create an environment of authentic christian spirituality that helps our youngsters to be inspired to live this spirituality? (The values are not taught but they are caught. So too spirituality)

Man is not religious by birth. But he can become a religious being. The person gradually enters into rapport with God through natural psychic process. If man is not naturally religious then what is that which orients him towards God and the religious message? It is his impulse, his desires, his personal experience of God.

Man has a natural desire for God. But he has also certain negative tendencies which can tend to lead him astray. There are many religious life styles and spirituality which in one way or the other speak of helping the person to reach God, the Transcendent. But they also advocate perverse practices. For eg., human desire for happiness and longing for sexual pleasure has given rise to the so called religious practices advocated by Rajneesh and Osho. So,

• How can we deal with these two desires – good and bad – to evolve a way to living our life and to enter into rapport with God? 
• In spirituality the human desire and experience have a great influence. There are many people who have some negative experience of rejection, exploitation, depression. What spirituality can be proposed for such people who undergo negative experiences?

There are different spiritualities and religious movements: Christian spirituality, spirituality like Franciscan, Salesian, Ignatian etc., Hare Rama Hare Krisna movement, New Age spirituality, Art of Living, Yoga etc.  There are some common elements in different spiritualities and movements.  At the same time there are some differences. 

• As Christians how do you respond to the presence of such diversity and multiple spirituality?
• What could be your attitude towards Christian way of living the faith and the other person living a particular Spirituality? 
• What are the challenges of Christian spirituality in the context of great diversity and multiple spirituality?

Text: Srimal

Photos: Augustine, Patrick, Lijo, Srimal, Varghese

Need to sustain and support the young

Basic models and foundational experiences
1 December 2010

African-Asian Group

Joseph Baru Uri, Sabitha Stephen

Hani Polus Yonu Al-Jameel, Hedwing Musanga Ataku

Our discussion was first centered on the question of the method of passing the Christian message to the youths.

We found out that Christian parents are the first catechists. The parents have to take up the first responsibility of Christian instruction at home. This they can by their way of life in their families. This means that they have to live exemplary Christian life in their families. This then becomes a very important base for the Christian education of their children before they receive other formal Christian instruction in the church.

We found out that the current method of instruction does not help the youths much. The question and answers method is not involving neither provoking. The Christian message needs to be passed to the youths in a way that reflects their own situations now and that makes them participate actively. The church as a body then has to look into the method of instruction that is relevant. The method must not be just the passing of doctrinal message but that of life.

Connected with the method, we discussed the personal issue, the teachers of Christian instruction (the catechist). The instructors should have some formal education in the doctrines of the church and that is important. However they should have done some things on youth ministry i.e. how to work with the youths today. They should be in touch with the situations of the youths and move from judgmental mentality to acceptance and understanding of the youths. The exemplary life style of the Christian instructors is also important. They should be sensitive to the language they use. This is because the youths are very sensitive and are prompt to misinterpretation. Be able to draw also from the scriptures for youth discussions that address some current issues of the youth, like the gospel passages that talk about being with children, eating in the house of his friends Martha and Mary, Jesus who is merciful and loving, Jesus welcoming sinners. Even the Pauline letters that about love, human weaknesses and the Grace of God in those moments of weaknesses etc.

Focusing on youth, we found out that they become very active when they are involved, when they consulted or asked their own contribution. This gives them a sense of responsibility. This would defuse in them the feeling that the church dictates on them or imposes things that they have to do and not to do. They need to be listened to even though we may not agree their points of view.

As a church, we need a certain degree of flexibility and adjust considerably in order to accommodate the youths today. For example they like active liturgy of dancing, singing, clapping hands, sand hared reflections. This means that in the celebrations of the liturgy a lot of adjustment that draws the attentions of the youths would ensure the sustenance of the youths in the church.

Also encouraging the youths to recollect themselves we found would give them the opportunity to discover more of the interior life and be able to be in touch with the reality of their environment and how to relate among their peers within the environment. In this however we realized that they need to be guided.

We concluded that as a church we can sustain the young in the church environment and thus stop them from running away. We have the capacity to evangelize them, but we need to be flexible in our approach and the way we look at the realities. We must be able to move with current.

Text by Joe Baru

Photos by Joe Boenzi (Discussion group 1 December 2010), Albert Kitungwa (Youth catechesis, Ivory Coast, 2008), Hani (Jordanian kid fest 2010). 

Buon esempio e role models

SPIRITUALITA' COME CAMMINO DI FEDE INTEGRATA: APPROCCIO GENETICO-PSICOLOGICO
24 novembre 2010

Gruppo Asia/Europa:

JINOK (PETRA) LEE, JIN WON (MARCO) CHOI

GABOR HARTAI, PETRUS DORI

★Per i GIOVANI

1. Chi sono io?
 : Prima di tutto i giovani devono sapere o conoscere di propria identità prima

2. Chi deve seguire per diventare buon adulto?
 : Perchè nel futuro più vicino i giovani anche diventa gli adulti quindi hanno bisogno di chi per seguire la vita

3.Come e dove posso trovare gli adulti di buon esempio?
 : Infatti i giovani si sentono in difficoltà per organizzare la loro vita, e hanno difficoltà nel trovare adulti come ‘Role-model’.

★Per i GENITORI
1. Come possono essere buon esempio ai miei figli?
 : I genitori devono essere lo specchio dai giovani, in altro parole i genitori sono buon esempio per i govani ma in realtà ora i genitori si sentono difficile di essere buon esempio ai suoi figli

2. Come posso aiutare di miei figli per trovare buona via per loro futuro?
 : I genitori sono buoni insegnati per suoi figli quindi loro devono far vedere o insegnare di buona via per i giovani

3. Come posso capire o divertire con nostri figli quando in crisi?
 : Il periodo della gioventù è molto complicato e delicato. Quindi, prima di tutto, i genitori hanno l’obbligo di capire meglio i loro figli.

Segretaria: Jinok
Foto: ANS 15 novembre 2010

La religiosità o la Fede?

Giovani e Religiosità nel Contesto Socio-Culturale Europeo
10 novembre 2010

Gruppo Asia/Europa:

JINOK (PETRA) LEE, JIN WON (MARCO) CHOI

GABOR HARTAI, PETRUS DORI

★Per i GIOVANI
Come ricuperare la mia identità perduta: sia identità culturale, religiosa che personale? (Si coinvolgono i diversi ambiti: sociale, educativo e famigliare.)
Perché ho bisogno della religione? (oppure come mai credere?)
Che serve andare in chiesa e frequentare gli altri sacramenti?
Quali sono le nuove proposte ed alternative che mi offrono gli adulti? (Quale novità? Quale proposta?)


★Per i GENITORI
Come educarmi alla religiosità?
Come posso educare la fede ai giovani?
Come trasmettere con molta convinzione la mia fede ai figli/ai giovani di oggi?
Quale strada da prendere, quali sono i valori da educare nella gioventù?

Segretaria: Petra
Foto: Joe