PERLUASAN GEREJA MARIA ASSUMPTA BABARSARI PAROKI KRISTUS RAJA BACHIRO, YOGYAKARTA

PROPOSAL PENCARIAN DANA

Ketika Roh Kudus, Roh Allah menyapa siapakah yang bisa berdiam diri? Ia selalu terdorong untuk bertindak menuruti kehendak Roh itu. Karena dorongan Roh Kuduslah, para Rasul berkata-kata dan berani mewartakan kabar suka cita tentang Kerajaan Allah yang diajarkan Kristus. Kira-kira demikianlah suasana kerinduan hari para jemaat Babarsari, untuk mengembangkan Kerajaan Allah. Roh Allah itu pulalah yang mendorong mereka untuk mendirikan rumah ibadat, tempat berkumpulnya umat Allah di Babarsari.

Februari 1991 Dewan Stasi Santo Florentinus Babarsari mengeluarkan SK No 04 FBRS/X/90 serta memberi mandat kepada Panitia Pembangunan Gereja. Pada tanggal 15 Agustus 1994 dimulai peletakan batu pertama oleh Bapak drs, Arifin Ilyas, Bupati Kepala Daerah Tk. II Sleman disaksikan oleh Vikjen Keuskupan Agung Semarang mewakili Uskup Keuskupan Agung Semarang. Tanggal tersebut ditetapkan sebagai hari berdirinya Gereja Maria Assumpta, Stasi Florentinus Babarsari, Paroki Kristus Raja Baciro, Yogyakarta.

Rupanya, umat percaya bahwa Allah yang telah memulai karyaNya akan menuntun dan menyelesaikannya. Paling tidak dalam perjalanan Gereja setempat, nampak dan terasa kerjasama Allah dan GerejaNya. Semangat kerjasama, saling membantu, dan melalui perjuangan dan pengorbanan akhirnya pada tanggal 16 Februari 2003 Gereja Maria Assumpta diresmikan dan dipakai umat Babarsari sarnpai sekarang.

Gereja tersebut dibangun lengkap dengan pastoran dan ruangan untuk aktivitas umat termasuk mahasiswa Katolik yang berdomisili di sekitarya. Seiring dengan perkembangan wilayah dan tumbuhnya kampus-kampus perguruan tinggi dengan mahasiswanya yang datang dan berbagai daerah di Indonesia, Gereja Maria Assumpta Babarsari dengan reksa pastoralnya menjadi penyanggga kegiatan umat dan mahasiswa dan mempertajam visi latihan dan pengembangan dalam pembentukan karakter kader-kader Katolik, kaum muda, mahasiswa di masa depan. Dengan dernikian fungsi gereja menjadi nyata menjamin kebutuhan umat dimana tidak menutup diri terhadap masyarakat luas.

Gereja Maria Assumpta sangat menaruh perhatian khususnya kepedulian terhadap generasi muda dan mahasiswa terkait dengan iman dan kehidupan moralnya yang perlu mendapatkan pendampingan terus menerus agar menjadi kader-kader Katolik yang bertanggung jawab di dalam kehidupan berbangsa dan bernegara di masa yang akan datang.

Maka gereja sebagai pusat pelayanan dalam lingkungannya tentu memerlukan fasilitas pendukung gereja. Demi terlaksananya kegiatan tersebut, Panitia Perluasan atas persetujuan dan ijin Mgr. Ign. Suharyo Uskup Agung Semarang, pada tgl 15 Desember 2008 telah melaksanakan pembelian tanah seluas 2082 m2 yang letaknya bersebelahan dengan lahan Gereja Maria Assumpta sebelah Tirnur, dengan harga Rp. 1.250.000/m2.

Pembayaran kepada Pemerintah Daerah telah diselesaikan secara kontan pada tanggal yang sama sejumlah 2082 x Rp. 1.250.000 = Rp. 2.801.650 000.

Jumlah tersebut dihimpun dan beberapa sumber dana dengan rincian sbb:

Harga tanah Rp. 2.801.650.000

Biaya sertifikasi Rp. 3.000.000

____________

Rp. 2.804.650.000

Surnbangan dari donatur Rp. 1.376.650.000

Pinjaman jangka pendek (3 bulan) Rp. 1.428.000.000

Pinjaman jangka pendek tersebut harus diangsur selama 3 (tiga) bulan, sampai dengan tanggal jatuh tempo 15 Maret 2009.

Waktu 3 bulan untuk mengumpulkan sejumlah itu tidak gampang bahkan mustahil. Tetapi kita harus percaya bahwa bagi Tuhan tidak ada yang mustahil. Tuhan akan menggunakan caranya sendiri untuk melaksanakan kehendak Nya. Benar, cara Tuhan sangat misterius, kita tidak tahu apa-apa karena begitu kerdilnya kita dibandingkan dengan Tuhan. Yang diperlukan kerjasama kita.

Jumlah yang kelihatan besar itu, akan menjadi kecil dan ringan apabila kita tanggung bersama.

Han ini, kembali Roh Allah yang Kudus akan menerangi dan membuka hati Bapak/Ibu dan siapa saja untuk ikut serta memikul kebutuhan dana bersama, dan bersedia menjadi donatur. Partisipasi Bapak/lbu/Saudara sangat diharapkan.

Sumbangan dapat diberikan secara tunai melalui Panitia atau ditransfer rnelalui Rekening Bank:

1. Tabungan BANK NIAGA

Jl. Jendral Sudirman, Yogyakarta

No-Rek : 018-01-00156-17-9

An, PGPM GEREJA ST. PETRUS RASUL

BACIRO, YOGYAKARTA

Pan Bang Gereja Babarsari

Romo Gregorius Suprayitno Pr atau Odilia Sumarini

2. Tabungan BANK BCA

KCP Urip Sumohardjo, Yogyakarta

No-Rek : 4560759229

An. PGPM GEREJA ST. PETRUS RASUL

BACIRO, YOGYAKARTA

Pan Bang Gereja Babarsari

Romo Gregorius Suprayitno Pr atau Odilia Sumarini

PANITIA

Ketua : EV Budiadi, Hp. 081578507884

Sekretaris : Br. Bambang Sumanto, Hp. 081802678426

Bendahara : Odifia Sumarini, Hp. 08164268559

Pastor Paroki Kristus Raja Baciro, Yogyakarta

Rm. G. Suprayitno Pr

Rim G. Kriswanta Pr

Sekretariat:

Gereja Maria Assumpta

Jl..Inspeksi, Babarsari, telp. 0274 - 487202

Yogyakarta

150 TAHUN SERIKAT JESUS

Harus Banyak Mencetak Ahli Nonhumaniora

Serikat Jesus di Indonesia masih mempunyai pekerjaan rumah yang pelik, yakni ”mencetak” para ahli di bidang kehidupan masyarakat, terutama nonhumaniora, berikut riset-risetnya. Ini untuk menjawab tantangan pada era global, yakni segala bentuk kemiskinan.

Hal itu disampaikan Robertus Bellarminus Riyo Mursanto SJ, Provinsial SJ Indonesia dalam perayaan Jubileum 150 Tahun Serikat Jesus (SJ) di Indonesia (9 Juli 1859-9 Juli 2009) di Universitas Sanata Dharma Yogyakarta, Minggu (19/7).

”Yang banyak dicetak SJ adalah ahli di bidang humaniora. Melihat tantangan global saat ini, SJ perlu banyak ahli selain bidang humaniora, misalnya ahli lingkungan hidup, politik, hingga ekonomi. Ini sangat penting,” ujarnya.

Tantangan SJ pada era global, menurut Romo Riyo, adalah segala bentuk kemiskinan, tak hanya dalam ekonomi. Kemiskinan tersebut mencakup kemiskinan dalam memahami nilai manusiawi, pendidikan, kedalaman spiritual, dan relasi antarmanusia.

”Sejak masuk ke Indonesia, Jesuit bisa menjaga fokus perhatian untuk hal-hal itu. Yang Jesuit lakukan adalah yang menjadi berkat bagi sesama. Namun, zaman terus berkembang dan Jesuit harus merespons. Juga menjadi contoh,” paparnya.

Salah satu penyebab kurangnya ahli nonhumaniora adalah minimnya jumlah Jesuit. Saat ini ada 356 Jesuit di Indonesia, meliputi imam, bruder, dan frater. Jumlah Jesuit di seluruh dunia saat ini hanya 18.500 orang.

”Jika direntangkan, dari 100 calon Jesuit, yang akhirnya jadi hanya 60 persen. Dengan masa pendidikan 12 tahun dan dari sisi manusiawi yang berat, memang hanya sedikit yang jadi. Memang sulit karena menjadi Jesuit adalah panggilan,” ucap dia.

Jangan puas

Jenderal Jesuit Adolfo Nicolas yang hadir pada acara itu mengatakan, para Jesuit jangan merasa puas dengan apa yang sudah dikerjakan.

”Ada tantangan ke depan yang selalu berubah,” ujar Nicolas yang dulu merupakan misionaris di Jepang ini.

Apa yang dilakukan Jesuit, menurut Nicolas, juga tak lepas dari bantuan mereka yang peduli dan menaruh perhatian yang sama dengan Jesuit. ”Para Jesuit di seluruh dunia harus terus berkreasi dengan apa yang sudah dibangun dan dikerjakan,” katanya.

Sejarah Gereja Katolik di Indonesia bermula tahun 1560 ketika misionaris Santo Franciscus Xaverius datang. Tahun 1682, upaya para Jesuit terhenti karena diusir oleh penjajah Belanda. Momen terpenting bagi Gereja Katolik akhirnya datang juga ketika dengan persetujuan Raja Louis Napoleon, Paus Pius VII mendirikan Prefaktur Apostolik bagi Hindia Belanda (Indonesia) pada 8 Mei 1807.

Sebagai utusan Apostolik pertama ditunjuk seorang imam diosesan Jacobus Nelissen (1808-1817). Ditemani seorang imam lain, yakni Lambertus Prinsen, mereka sampai ke Jakarta pada 4 April 1808. (PRA)

Yogyakarta, Kompas - Selasa, 21 Juli 2009 | 03:38 WIB

Source:http://koran.kompas.com/read/xml/2009/07/21/03382132/harus.banyak.mencetak.ahli.nonhumaniora

Pandangan Orthodox Tentang Vassula

Some readers may not understand the distributed nature of the organization of the Orthodox Churches. Whereas The Patriarch of Constantinople has recognized seniority, over the other Patriarchs, this seniority does not in any way imply overseeing responsibilities. Each of the other Patriarchs is independent and has the right to administer his domain as he is inspired, according to the canons and traditions of the Orthodox Church. Because there is no centralized authority, the Orthodox require a synod in order to reach decisions on significant matters of faith. Individual Bishops report to one of the Patriarchs and those bodies are administered as distinct Sees.

Thus, the Orthodox Churches (they are Catholic, also) do not have a unified ecclesiastical hierarchy. With respect to TLIG most of the Bishops prefer to maintain a “wait & see” attitude.

The Editor of one of the journals of the Orthodox Church of Greece states that Vassula has by her own accord “fallen away” from the Church in form, if not in substance”. Nothing could be farther from the truth. Vassula has not “fallen away” by herself. In fact, Vassula maintains her standing in the Orthodox Church by having an Orthodox Priest as her confessor, and she continues to receive the Orthodox Sacrament of Holy Communion in the Orthodox Church, on a very regular basis.

Again, misinformation that circulates against TLIG includes a statement that because Vassula has received Holy Communion from the Roman Catholic Church, that event would render an Orthodox in violation of the Orthodox Canon. Indeed, the Orthodox Canon prohibits Orthodox from receiving the Eucharist from a Church that the Orthodox have excommunicated (“anathema”). This had been historically the case between the Churches of Rome and Constantinople, with the mutual excommunication over FILOQUE, which was put in effect by Pope Leo IX and Michael, the Patriarch of Constantinople, in 1054 AD.

However, at this present time, these two churches are NO LONGER EXCOMMUNICATED FROM ONE ANOTHER! On December 7th, 1965 both the Pope Paul VI and the Patriarch of Constantinople, Athenagoras HAVE LIFTED the excommunication toward one another, and as a consequence, the Roman Catholic Church now permits the Orthodox to receive the Eucharist (Canon 844 §3).

Sadly, it is the practice of most of the Orthodox Bishops to not reciprocate, by refusing to grant Holy Communion to Roman Catholics that are in good standing with their Church.

Orthodox Clergy think of themselves as the “guardians of the true faith” and therefore they probably believe that to share their Holy Eucharist with those of the Roman Church may in fact be perceived as betraying the true faith, in that dogmatic differences exist between those two sister Churches (the “Eastern vs. the Western Church”). Mutual discussions continue between the two, at an extremely slow pace, the most “sticky” point of disagreement being whether the Pope has authority to oversee the affairs of the Orthodox Patriarchates.

Nevertheless, it is a fact that the mutual excommunication between the Eastern and the Western Churches has been lifted, by both Churches!

Some may question whether Paul VI and Athenagoras had the authority to lift the excommunication on their own individual ecclesiastical authority… in fact they did: Patriarch Athenagoras was the legitimate successor to Patriarch Michael and Pope Paul VI was the legitimate successor of Pope Leo IX. Therefore, according to the Apostolic Canon both Patriarch Athenagoras and Pope Paul VI had the legitimate authority to lift the mutual excommunication. And this is exactly what they did on that December 7th of 1965!

The decision of Patriarch Athenagoras to lift the Excommunication of the Roman Church was reaffirmed by his successor, Patriarch Dimitrios who directed that “an Orthodox could receive Holy Communion from a Roman Catholic Priest”.

Yet, it appears that Church politics interfere with God’s desires that we may all be one[1]. The Orthodox Bishops continue being too slow to accept the lifting of the excommunication, and they have been pressuring[2] Bartholomew I, the current Orthodox Patriarch of Constantinople, to distance his Church from the Roman Church.

Nevertheless, the former excommunication remains officially lifted, in compliance with the Canon of the Church! The Orthodox do not subscribe to the infallibility of any Patriarch or Bishop. They must all follow the Canons and the tradition of the Church. Therefore, if certain Orthodox Bishops forbid their flock to receive Roman Catholic Eucharist, on what canon do they base their judgment? Why would it be wrong for any Orthodox to receive Holy Communion from a Roman Catholic Priest?

The previous notwithstanding, for the Orthodox Churches to approve TLIG as one body, it probably requires a world-wide synod… something that last happened in the eighth century AD. The author believes that only a divine intervention would cause the Orthodox to convene in a Panorthodox Synod in order to approve TLIG!

By Jim Peters, December 2, 2008

Source:http://www.defending-vassula.org/orthodox-churches

Menjawab Tuduhan kepada Vassula Tentang Kesesatan dalam Konsep Trinitas

A method which enables heresies to be found anywhere

Although the teaching on the Holy Trinity in ’True Life in God’ is the same as in the Catechism of the Catholic Church, Vassula Ryden and her writings often become the object of sharp criticism and accusations and allegations of heresy. Thus some theologians accuse her writings of portraying the Persons of the Holy Trinity as identical, and thus expounding heretical trinitarian teaching.

But is it really true that ’True Life in God’ is in opposition to the dogmatic teaching of the Church, according to which there exists a real distinction between the Divine Persons? (see CCC 253, 254, 255)

A careful study of the writings of Vassula, and the analysis of that which she herself speaks about in her numerous witnessings, in no way at all warrants such judgment, since in ’True Life in God’ the three Divine Persons reveal themselves as really distinct from one another.

This real distinction of Persons becomes apparent in the fact that the Divine Persons speak separately. First and foremost however – and surely this is the most important point – the relation of origin of the Divine Persons, through which they are really distinct from each other, is never questioned in these writings (see CCC 254). Thus the Son does not identify with the Father as a Person, because He is never described as He "who generates", but as He "who is begotten". Similarly, the Holy Spirit does not identify Himself with the Father or with the Son as a Divine Person, because nowhere is He called "the One who generates" (that is, the Father), nor is He called "He who is begotten" (that is, the Son). He also is sent by the Father and by the Son. In this act of being sent His separateness is made apparent, because no one can send himself, but a separate person.

Therefore throughout the writings of Vassula the Divine Persons are portrayed – in conformity with the teaching of the Church – as really distinct from one another. There is not a single sentence in the entire work of ’True Life in God’ which could contain a trinitarian heresy, not even in those extracts which have been criticised as allegedly presenting the Divine Persons as having similar names. A trinitarian error could only be when there is clear assertion made of the following nature: "In God there is no relation of origin", "There is only one person in God", "The Father, Son and Holy Spirit are the same Person", "I, Jesus Christ, am the same Person as the Father and the Holy Spirit", "The Father, Son and Holy Spirit identify themselves as Divine Persons, and do not distinguish themselves from one another as Persons". There are no such heretical statements that do not conform to the teaching of the Church in Vassula’s writings. If then, there are no doctrinal errors in ’True Life in God’, then how is it possible for the opponents of this work to allegedly find them? Those who attack this work know very well that they would be wasting their time in trying to find formal heresies – that is, those that are expressed unambiguously and intentionally – because they do not exist in this work. That is why they choose a particular method in order to find errors and heresies ’in spite of all’ and ’at any cost’.

What characterises this method? Its basis is simple. It is enough simply to read the text of ’True Life in God’ according to the following principle: when it is possible to interpret the messages of the Divine Persons either in the spirit of the teaching of the Church or contradictory to it, then the messages are given a meaning which is at variance with the teaching of the Church. Thanks to this method – which is applied with great glee with regard to Vassula’s writings – one can always arrive at the desired conclusion: that her writings negate the dogmas of the Church and spread heresies.

Such a way of interpreting the texts is, however, false. If it were applied also with regard to the Sacred Scriptures, there too one would be able to ’discover’ a multitude of ’heresies’.

This method is not only false but also immoral; it is contrary to God’s eighth Commandment, which forbids us to bear false witness against one’s neighbour, to slander him or to judge him rashly.

The Catechism reminds us with these words: "To avoid rash judgment, everyone should be careful to interpret in so far as it is possible his neighbour’s thoughts, words and deeds in a favourable way (CCC 2478).

The Catechism also cites a valuable teaching of St Ignatius Loyola: "Every good Christian ought to be more ready to give a favourable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved". The words of the Catechism which forbid us to pass unfounded harsh criticism are very severe. "He becomes guilty of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbour (CCC 2477).

’Unclear’ or ’ambiguous’ does not mean erroneous or heretical

The favourite weapon used in fighting against Vassula’s writings is to accuse them of being obscure, of double meaning or ambiguous. This accusation is not honest, because it suggests that ambiguity or lack of clarity is an error, or that ambiguous expressions are nonsensical and of no value. In this way one can easily put down even the most highly esteemed theological works. To suggest an error where something is unclear or ambiguous, is inadmissible, and contradictory to the true principles of interpretation of texts. If this were the case, it would undermine the value of all poetic expression, metaphors and similes which so frequently occur even in the sacred Scripture. Error or heresy are only found in explicit statements or negations. As regards ambiguous or unclear sentences, they could be erroneous or true. However the deciding factor is the context and not the whim of the reader. It is the context which defines the real meaning of ambiguous of unclear expressions. Ambiguity per se is therefore not necessarily an error or a heresy.

In connection with the problem of so called unclear texts, it is useful to turn our attention to one other thing: that this is not necessarily the fault of the writer or his intellectual failings. There are many texts which are unclear only because they are beyond the capability of understanding of the reader, who cannot grasp them; for example, as with a child reading with difficulty many parts of a book, which adults understand without difficulty – to the child these parts seem incomprehensible and unclear. Let us now go on to a more detailed analysis of these parts of ’True Life in God’ which are attacked and labelled as heretical by their opponents. At the same time we shall investigate the methods used which ascribe the worst possible meaning to the messages, even if it does not harmonise with the whole context of this work.

(From an article of Fr. Michal Kaszowski, teacher of theology at the Archdiocesan Seminary, Katowice, Poland)

Source:http://www.defending-vassula.org/errors_trinity

The Patriarch of Alexandria and All Africa, Theodoros II Menyambut Vassula dan TLIG

The Patriarch of Alexandria and All Africa, Theodoros II, opened the doors of the Patriarchate in Alexandria of Egypt in April of 2008 with a welcoming embrace and gave a moving speech in the Throne Room to officially welcome TLIG and Vassula. Here is what he said:

"From the depths of my heart, I wish to welcome you all officially, here in the Throne Room, where our companion is St. Mark, the Apostle and Evangelist. In the morning, I received you at the monastery of St. Savvas, a humble monastery, which was founded in the 4th century. Today, I greet you officially here, in our Patriarchate, whose history spans 2,000 years from the time of Jesus Christ to the present. Thus, on the one hand, with the exception of the Apostle Paul, we have our history involving the great Apostles, whose successors were the Great Fathers of the Church. That history brings us to present times and, thus, you can see all the Patriarchs that have been appointed to Alexandria on your right and left.

All this is our heritage, the future lies before us: it is for us the entire land of Africa. That is why I want you to know that, before I ascended the steps to the Throne of St. Mark, I was a missionary in Cameroon, the Sudan, Gabon, Zimbabwe, Mozambique, Malawi, Botswana and Angola. As a missionary, therefore, I really got to know Africa: the difficulties that it faces and the enormous poverty issues but, most of all during my journeys, I meet people that are searching - searching for the love of Jesus. That is why, Vassula, I was very moved when you all sang to Jesus Christ a few minutes ago as my thoughts went immediately to all my African children who also raise their hands towards the heavens and sing in thousands of languages about Christ; the love of Christ that we so desperately need. I am planning shortly to make a long journey to Ghana, having recently returned from Madagascar.

And now, I would like to welcome you all from the bottom of my heart, especially you, Vassula, as I said in church this morning, welcome to your homeland, welcome to the country of your birth, and greetings to all who accompany you. As they say here, Vassula, "Anyone who drinks from the waters of the Nile never forgets this country."

I would also like to greet the Bishop from India - welcome dear brother to our Apostolic Patriarchate. I wish to welcome the monk, you, Sister, you, Father and you, Father from the Roman Catholic Church and tell you all that with much love we receive you, we love you and that we are under the same protection and love of our Great Lord, Jesus Christ.

Vassula, I would like to thank you for this opportunity, to be together over the next few days. This evening, we will follow together the Passion of Our Lord. Tomorrow, we shall worship before His Epitaph and we shall live, in our devoutly beating hearts, His Passion and His Resurrection. And that joy - that is my wish - that the joy of the Resurrection and the Light may be with us always all the days of our lives. In the name of Jesus Christ I wish to bless you all and your families and please know that Alexandria’s and the Patriarchate’s doors will always be open to you. Thank you"

Source: http://www.defending-vassula.org/orthodox-alexandria