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Paulo Freire’s philosophical thinking and the spirituality of Francis of Assisi can inspire the world of education in Indonesia. The reality of educational process in schools in Indonesia still needs further reflection on whether it is truly liberating and transforming those who are involved in the process. In this article, philosophical thinking about a liberating education process is correlated with the Franciscan spirituality which serves as the driving force to realise a more humanising, liberating, and transformative education. The transformative dimension of education can be seen spiritually in the Christian tradition as the experience of repentance, that can happen in the teachers as well as in the students. The philosophical concept of education is used as a basis and rational framework for evaluating the educational process, and then the spiritual inspiration provides a spiritual framework to direct the development of educational process so that it continues to lead to the shared vision that is the goal of Christian educational institutions. This article consists of three parts exploring the philosophical-pedagogical views of Paulo Freire, the spirituality of Francis of Assisi, and the ideas arising from the correlation between the two. [ABSTRACT FROM AUTHOR]

A community is a collection of individuals who are related to one another and are aware of their membership. Relationships among the community members are based on shared beliefs, goals, activities, or interests. This article traces the development of ideas about Christian community in the Scriptures, in the views of the Church fathers, theologians, and in the Church documents. Inspiration from the Scriptures is used to fi nd the Christian vision of a community that can shape the evangelisation. The views of the Church fathers and of the later theologians are selected to provide an overview of the development of ideas about Christian communities that are more connected with the actual life of the faithful, especially the young generation. Pope Francis' Postsynodal Apostolic Exhortation Christus Vivit (2019) is referred to in order to provide a picture of a Christian community that is more suited to the young people. Finally, the development of ideas about a Christian community will be correlated with the actual experiences of Catholic students at "Student Church" (Gema) in the Bandung Diocese, Indonesia. From this correlation, theological inspirations on the aspects of the Christian communities are further (re)interpreted from time to time by the moderator priests of Gema and are contextualised and lived in everydayness by the young Catholics studying in the city of Bandung. [ABSTRACT FROM AUTHOR]

Humans created screen in the rapid development of technology, and its existence has fundamentally infl uenced people's daily lives. One of the things most affected is human understanding of space and time. This article elaborates Anne Friedberg's ideas in correlation with the views of other thinkers, especially regarding the metaphysical and epistemological impacts of screen to humans' relation to reality since the pandemic. The metaphysical aspect of the screen concerns the materiality and immateriality of the screen, as well as how the concept of presence is understood in this context. Meanwhile, the epistemological aspect of the screen focuses on issues of perception and how humans understand the world. The metaphysical and epistemological implications of virtual mobility in a world increasingly mediated by 'screens' give rise to several different perspectives that can question the Carthusian and dualistic conceptual framework of reality. Just as plurality is a fact, the mediated world is also a fact. Correcting the metaphysical 'tradition' that has been recognised as the most determining rationality will not be an easy effort. In the discourse of science and certainty regarding the existence of reality, perhaps it is not the literal or symbolic screen that must be reinterpreted, but the human perspective itself. A person's point of view cannot be judged as wrong or right, apart from being recognised and respected as an element that forms the very rich reality. Recognising a multi-perspective reality will perhaps mark a return to amazement in the realms of science, philosophy, and life. [ABSTRACT FROM AUTHOR]

Paulo Freire’s philosophical thinking and the spirituality of Francis of Assisi can inspire the world of education in Indonesia. The reality of educational process in schools in Indonesia still needs further reflection on whether it is truly liberating and transforming those who are involved in the process. In this article, philosophical thinking about a liberating education process is correlated with the Franciscan spirituality which serves as the driving force to realise a more humanising, liberating, and transformative education. The transformative dimension of education can be seen spiritually in the Christian tradition as the experience of repentance, that can happen in the teachers as well as in the students. The philosophical concept of education is used as a basis and rational framework for evaluating the educational process, and then the spiritual inspiration provides a spiritual framework to direct the development of educational process so that it continues to lead to the shared vision that is the goal of Christian educational institutions. This article consists of three parts exploring the philosophical-pedagogical views of Paulo Freire, the spirituality of Francis of Assisi, and the ideas arising from the correlation between the two. [ABSTRACT FROM AUTHOR]

An institution of Catholic higher education as an academic community is tasked with protecting and respecting the dignity of human life. It has an institutional autonomy to carry out its functions and guarantee its members a freedom based on the values of truth, justice, equality, and general welfare. Its vision leads to the formation of a community that is authentically human (humanum) and imbued with the spirit of Christ. Everyone involved in this higher education is inspired by the Christian principles and therefore is encouraged to live out their Christian calling in a mature and responsible manner. Catholic higher education as part of the Church must give a space for spiritual life assistance for young people who are studying in the institution. Furthermore, it should pay attention to all the problems and the needs of the students today, especially those concerning the human dignity. This article proposes a spirituality of humanum practised in a Catholic university as a framework for higher education in order to respect the dignity of women and men involved in the institution. In this framework, all individuals in the campus may increasingly experience acceptance and respect for their human dignity as noble image of God may live in accordance with the Christian values. [ABSTRACT FROM AUTHOR]

In Christianity, religious and priests express their respective spirituality in various unique ways, different from the laity. This article explores the emerging spiritualities in serving the faithful by way of evangelization in everyday life, especially those expressed in the contents spread over the digital world by Catholic religious and priests. Spirituality motivates them to create different ways of catechesis and evangelization and at the same time challenges and deepens their motivations, especially in the middle of today’s technological leaps. The author also proposes some practical recommendations for religious and priests in refreshing their interpretations of their respective spirituality in order to proclaim the Gospel to the ever-connected people in the world. Refreshing their motivations in serving the faithful in this digital age can particularly help them be faithful to the calling of the Lord. This article invites religious to recontextualize the spirituality of their respective congregation and priests to recontextualize the spirituality of their respective diocese. In this digital age, their works might be called a kind of contemporary digital catechesis that connects the faithful from all over the world and that continues the Church’s mission today. [ABSTRACT FROM AUTHOR]

The Catholic Church in Indonesia views the parochial lingkungan as a community of believers who live in a nearby neighbourhood, practicing fraternity, supporting and enriching one another in their life and ministry. The activities and meetings in the lingkungan are a means for the faithful to establish fraternal relations through shared faith experiences and joint ministries. However, the lingkungan members’ participation in such activities and meetings might decrease due to certain difficulties, and this situation can interfere with the effort of realising their ecclesial communion and fraternity. In this article, the issue of the faithful’s decrease of participation in lingkungan is addressed by offering some models of togetherness inspired by the Scriptures and the Church documents such as Evangelii Gaudium and Fratelli Tutti. The models offered refer to some important aspects as personal encounter, everyday conversation, and sharing of life. Each model explores a different point of view to develop some ways of building togetherness among the faithful in the lingkungan. These models are considered flexible as they can be (re)interpreted according to the relevant challenges and are complementary in their character. Models offered in this article can be seen as alternatives to the existing practices of meeting and catechesis in the parochial lingkungan. They also can help lingkungan administrators and their members participate more actively in realising the ecclesial communion and the Christian fraternity among themselves. [ABSTRACT FROM AUTHOR]

Art seems to always deal with subjects, both the artist and the spectator. The awareness that an image is not a concept may provoke those doing and experiencing art to reposition themselves as appreciators of the image. This article shifts the focus from concept to image. Art event is a sort of lectio imaginem, an experience of reading and not merely interpreting the image. Each artwork is transcendent, since every time it will speak differently when reencountered. Yet it might even frightfully reinterpret the audience differently, recreating the identity as a different figure in its eyes. Phenomenologically, the spectators are looked upon by the image through the works of art. The subject is assessed and transformed from I into me, that it becomes a witness in the presence of an image revealing itself. This article is an invitation to maintain the equilibrium between critical and appreciative atitudes, between theory and image, within the world of art. All individuals, without exception, are assessed by art. Perhaps they only need to forbear, to let themselves deluged in the surface, to become the witnesses fascinated before and moved by the saturation of the image. [ABSTRACT FROM AUTHOR]