Cerita CLC Lokal Jakarta

Oleh : Fransiskus Harjaya

Pertemuan bulanan pasca SUN Bandung 2013 seperti biasa diadakan di ruang tamu 1 Kolese Kanisius Jakarta. Pada kesempatan yang istimewa ini, kami kedatangan seorang saudara istimewa juga dari CLC Bandung yaitu Masbro Sirius Dely. Peserta yang hadir cukup banyak ada 6 orang diantaranya Pak Budi, Dr Hendra, Bu Cecilia, Nango, Fransiskus dan saudara dari jauh Sirius Dely. Saat pertemuan kemarin Ibu Nancy, Ibu Lanny, Pak Setiono dan Jeng Sandra sedang berhalangan hadir. Namun kami selalu berkomunikasi dengan mereka semua.

Perlahan tapi pasti, kami hari itu mendapat seorang anggota baru yang bernama Nango. Mas Nango berprofesi sebagai peneliti di bidang pendidikan menengah di salah satu institusi pendidikan di Jakarta.

Sekilas info kegiatan bulanan yang dilakukan CLC Jakarta kemarin adalah membicarakan masalah yang ada di rumah sakit Pengayoman. Dimana rumah sakit tersebut diperuntukkan oleh saudara-saudara kita yang terkena HIV AIDS. Dr Hendra yang fokus pelayanan di bidang ini mensharingkan pengalaman beliau baik di dalam dan di luar negri.  Sungguh ironi bahwa pelayanan yang ada di rumah sakit pengayoman sangatlah tidak manusiawi padahal gedungnya baru. Keadaan di rumah sakit tersebut jauh dari kata bersih, layak dan sejenisnya. Semuanya tidak higienis dan baunya luar biasa menusuk hidung. Pada pertemuan kemarin, Dr Hendra mengajak CLC Jakarta untuk melayani di rumah sakit tersebut. Namun bukan menjadi Dokter melainkan menjadi PENDENGAR bagi pasien HIV AIDS yang mau meninggal supaya nanti bisa disampaikan kepada pihak keluarga pasien. Note “semua pasien disana rata-rata sudah DITELANTARKAN baik oleh teman / keluarga. Semoga kegiatan ini bisa terlaksana sekembalinya Dr Hendra dari tugas di Sorong.

Selain Dr Hendra, kamipun saling sharing dan diskusi mengenai isu ini. Tanpa terasa sharing dan diskusi kami sudah menghabiskan konsumsi “alacarte” dan waktu 3 jam dari jam 10 pagi. Acara ditutup doa penutup oleh Bu Cecilia dan kami-pun kembali ke tempat kami masing-masing.

Demikian cerita lokal CLC Jakarta kali ini. AMDG.

Apa Andilku Dalam Karya Keselamatan Tuhan

Nativity

Oleh Romo Paul Suparno SJ.

Kita baru saja merayakan Pesta Natal dan Tahun Baru 2014. Dalam pesta natal kita merayakan bagaimana Tuhan menjima menjadi manusia agar dapat solider dengan manusia dan membantu manusia untuk kembali kepada Allah.

Menarik disimak bahwa untuk proses penjilmaan Tuhan itu, Allah membutuhkan bantuan atau andil manusia. Ada 3 pribadi yang kita rasakan sangat kentara andilnya dalam karya keselamatan Tuhan, yaitu ibu Maria, Yosef, dan para gembala. Mereka dengan caranya yang khas, masing-masing andil dalam karya keselamatan Allah, yaitu membantu agar anak Allah (Yesus) dengan mulus men- jadi manusia, Emanuel: Tuhan tinggal di antara kita.

Maria andil dengan rela menjadi ibu Tuhan. Meski ia bin- gung dan tidak mengerti dengan jelas persoalannya, ia rela. Waktu itu Maria masih sangat muda, sedang ditunangkan dengan Yosef dan pasti nantinya ingin nikah dengan Yosef, tetapi waktu diminta oleh Allah untuk menjadi ibu Tuhan, yang bukan anak Yosef, ia rela. Dalam situasi yang berat dan tidak jelas itu ia mendahulukan kehen- dak Allah dengan menjawab, “Aku ini hamba Tuhan, jadilah kehen- dakMu padaku.” Maria andil dengan mau menjadi ibu Tuhan. Ia  mentaati kehendak Allah.

Yosef juga andil lewat kesanggupannya menjadi ayah, menjadi kepala keluarga Maria dan Yesus sehingga mereka diterima di tengah masyarakat, dan dapat hidup layaknya anggota masyarakat. Yosef menjadikan Yesus dan Maria secara social dan legal diterima oleh tetangga, masyarakat, dan adat Yahudi.

Para gembala juga punya andil secara khusus. Mereka ini adalah kelompok orang sederhana yang menjadi tamu, yang mengunjungi bayi Ye- sus. Mereka menjadi teman keluarga Yesus. Mereka juga terbuka untuk men- jadi saksi bahwa bayi itu adalah sang Mesias sendiri. Mereka dapat percaya bahwa dalam bayi yang kecil itu, Allah hadir. Dalam hal yang biasa itu, kasih dan rahmat Allah dapat dirasakan.

Kita semua sebagai anggota CLC juga dipanggil Tuhan untuk ikut andil dalam karya keselamatan Allah di dunia ini. Kita, baik sebagai pribadi maupun kelompok diajak untuk terlibat dalam karya keselamatan Allah di dunia ini. Lewat kelebihan, kelemahan, talenta, bakat, situasi, dan keadaan kita masing-masing, kita diajak terlibat, tanpa kecuali.

Pertanyaannya: keterlibatan apa yang akan kita buat baik sebagai pribadi anggota CLC maupun kelompok dalam karya keselamatan Tuhan di Indonesia ini? Apa yang ingin kita lakukan di tahun 2014 ini untuk ikut mem- bangun hidup dan dunia yang lebih baik, yang lebih mengalami cinta dan ke- selamatan Tuhan? Marilah kita bermenung untuk menemukan tindakan yang akan kita lakukan di tahun 2014 ini demi membangun dunia yang lebih baik dari tahun 2013. Semoga Tuhan selalu memberkati partisipasi kita pada karya Dia!

Gambar

[RJM-LAC] Press Release, 18 December 2012

LJM AC Logo

This is a position paper coming from the JESUIT NETWORK FOR MIGRANTS in Latin America, where CLC is actively participating. This initiative comes from the Global Ignatian Advocacy Networks -GIAN- where we´re intending to work together with the Society of Jesus on our apostolic priorities as world CLC. Please send it around to all your contacts and post it on your websites or personal webpages. Thanks so much, and may the joy of the coming Jesus inspire your steps and enlighten your life.

Mauricio López

[RJM-LAC] Press Release, 18 December 2012

Punggawa vs Patih

Raja Bijaksana

Alkisah, disebuah kerajaan hiduplah seorang raja yang sangat bijaksana. Beliau sangat dikagumi dan dihormati oleh semua kalangan. Raja tersebut mempunyai seorang patih (wakil raja) yang sangat hebat. Kesetiaan dan kehandalan patih tersebut tidak ada tandingannya. Namun patih tersebut sering sakit-sakitan karena usianya yang sudah lanjut. Seiring berjalannya waktu akhirnya sang patih wafat karena penyakitnya di usia lanjut. Sang raja bijaksana sedih sekali atas kepergian patih tercinta yang telah sekian lama mengabdi. Dalam hati kecilnya dia berharap ada patih baru yang mumpuni kehebatannya. Ia pun mencari calon-calon yg sekiranya cocok untuk menjadi patih.

Ditengah pencarian patih baru, banyak orang2 setia raja yang menawarkan diri menjadi patih. Salah satunya seorang punggawa tua, seorang tukang tandu raja. Punggawa tua ini berkata kepada raja “”Raja, hamba sudah melayani raja sepanjang usia hamba, raja tau kualitas diri hamba, ijinkanlah hamba untuk mejadi patih baru.””

Saat itu sempat terbersit di benak raja lancang sekali si punggawa ini, namun karena raja ini seorang yang bijaksana maka ia berkata, “”saya senang atas kesediaanmu punggawa, saya tampung dulu ya””. Tetapi setelah 1 minggu berselang secara tiba-tiba raja melantik patih baru, seorang anak muda yang baru selesai belajar di negeri seberang. Terkejutlah seluruh rakyat dan semua kalangan terutama si punggawa. Punggawa tua nan setia itupun kecewa berat dan bergumam ketika waktu menandu “”rajaku sudah berubah ia tidak bijaksana seperti yang kukira””. Tanpa disadari oleh si punggawa, ternyata raja mendengarnya. Tetapi sang raja bijaksana ini tetap tenang dan tersenyum. Di tengah perjalanan ketika memasuki hutan, sang raja mendengar suara. Dia lalu mengutus si punggawa untuk melihat ada apa gerangan. Tanpa ba bi bu, si punggawa langsung lari menuju TKP, dalam waktu kurang dari satu menit, dia kembali dan melaporkan bahwa suara tersebut adalah suara anak anjing. Lalu raja bertanya lagi, “”punggawa, anjingnya ada berapa?”” Dengan segera si punggawa ini kembali dan melaporkan, “”ada 4 raja””. Untuk ketiga kalinya raja bertanya, “”warnanya apa saja?””

Pada kali ketiga si punggawa sudah tidak berlari tetapi jalan karena kecapean, ketika pulang melapor si punggawa ini terlihat lunglai dan berkata, “”warnanya yang coklat 1, hitam 1, yang campuran coklat hitam 2. Tiba-tiba ada suara gonggongan yang berbeda yang mengagetkan raja. Karena si punggawa terlihat letih, maka raja mengutus sang patih muda ini.

1 menit, 2 menit, 3 menit sampai 10 menit patih belum kembali, tiba tiba si punggawa nyeletuk, “”tuh kan raja, patih muda itu ga secepat saya, dia belum tau apa-apa, masih bau kencur””. Sang raja bijaksana hanya tersenyum dan berkata, “”kita tunggu saja””. Tidak lama kemudian sang patih muda ini kembali dan melapor, “”raja ternyata suara barusan adalah suara induk anjing tadi dan dia menggonggong karena ada 1 anak anjing yang baru kembali karena terpisah. Total anak anjing ada 5, yang 4 warnanya sudah disebutkan punggawa namun disetiap hidungnya ada belang belang putihnya dan yang 1 warnanya putih tapi hidungnya warnanya merah muda. Induknya warnanya campuran coklat dan putih. Mereka semua jenisnya anjing kampung. Jarak mereka dengan kita sangat dekat raja, apa raja mau lihat siapa tau raja ingin memelihara mereka, lucu-lucu lho. Ketika raja mendengar jawaban detail dari sang patih, raja berkata, “”punggawaku yang aku sayangi, semoga sekarang kamu tau kenapa saya memilih patih muda ini”” dan punggawa tersebut mengangguk dan tertunduk malu sambil meminta maaf.

oleh: Fransis Harjaya

Review of the Day for Managers

By Paul Brian Campbell, S.J.

This is an adaptation of the Ignatian Examen designed for managers.

Imagine you’re at home at the end of another busy day at work. You plop down in front of the TV and, instead of some dumb quiz show, you’re looking at yourself going through the day at work.

Some leaders like to simply watch the day unfold like a movie and then reflect on certain aspects of it; others prefer to pause the “movie” at certain points to think about what just happened.

Some questions you might ask yourself:

  • From your perspective as a manager, what was the high point of the day?
    • Why?
    • Can you discern a pattern in what constitutes high points?
    • What can you do to increase the number and duration of these high points?
  • The low point of the day… Again, look for reasons and patterns.
    • What would you do differently if you were given the chance for a “do over”?
    • How can you decrease the likelihood of repeating the same kinds of low points?
  • When were you working at your best during the day?
    • Recall as many details as you can. What made it your best work?
    • Were you working alone? With others?
    • Who brings out the best (and worst) in you? Why?
  • When did you struggle to stay focused and engaged?
    • What were you doing that challenged your focus?
    • Was this an isolated incident, or is this something you deal with a lot of the time?
  • How hectic was the day?
    • Do you prefer to be busy and on-the-go all the time, or would you rather have more time to pause and reflect? Why?
  • Think about each of your direct reports. Imagine how he/she might have pictured interacting with you.
    • Do you think there might be a disconnect between his/her perceptions and reality? Why?
    • What concrete things could you do to improve communication between you and your direct reports?
  • Look toward tomorrow.
    • Are you going to make any changes in your demeanor, communication styles, and attitudes?
    • What are you going to do to help your direct reports work more effectively and with greater satisfaction?

source

The 35th General Congregation of the Jesuits

The Jesuits’ 35th General Congregation (GC35) in Rome lasted from 7th January to 7th March 2008. There cannot be many organisations in the world that afford themselves the luxury of a meeting lasting two months. Jesuit General Congregations – the highest authority of the Society, outranking even the Superior General – are supposed to be rare, called only for serious business. We certainly enjoyed being together; but many of us did wonder whether GC35 needed to take so long. What came out of it?

Congregations and decrees

Previous Congregations produced weighty volumes of “decrees” for Jesuits to reflect on. GC31 met during the Second Vatican Council; apart from electing Fr Pedro Arrupe as Superior General, it was the Jesuits’ first attempt to adapt to the momentous changes in the Church, in the theology of the Church, and in religious life. A decade or so later, GC32 gave the Society a radical reformulation of its mission, linking the proclamation of the Gospel with the promotion of justice. The decrees of GC32 were especially influential and controversial. By no means everyone inside or outside the Society agreed with its account of the Jesuit vocation, and the 1970s were years of excitement for some and pain for others. The dramatic haemorrhaging of Jesuits from the Society had already begun; and in 1981 an unprecedented event took place – the most significant papal intervention in the internal governance of the Society since the Suppression. When Fr Arrupe had the stroke that incapacitated him, the normal procedures were suspended by Pope John Paul II, who appointed his own Jesuit delegate to govern the Society. Only in 1983 were the Jesuits allowed to call GC33 to elect Fr Peter-Hans Kolvenbach. Even after 25 years, the trauma can still be felt.

GC34 was called primarily to adopt changes in the Society’s legislation required by recent congregations and the new Code of Canon Law. However, that congregation also produced a very large number (26) of decrees on a variety of subjects. In particular, it ‘fine-tuned’ the GC32’s linking of gospel and justice by giving it a broader and more generous interpretation to include issues of dialogue and culture. This was the Jesuits’ first consciously ‘postmodern’ Congregation: the Society tried to adapt itself and its mission to the realities of globalisation, the communications revolution, the end of the ‘cold war’, and so on. Its many decrees adopted the genre of GC31 and GC32, which had perhaps modelled theirs on Vatican II.

When GC35 met earlier this year, there was a repeatedly expressed desire not to produce yet more documents. Most felt that the three previous General Congregations had said much of what needed to be said: what remained was implementation. Something would need to be written, of course: but any decrees should be few, short, and “inspirational”! This, however, was not so easy. The issues that had been sent to the General Congregation by Jesuits from all over the Society were real, and they needed to be addressed. Other important issues had come through preparatory commissions appointed by the General. Also in the background were certain hints dropped by Pope Benedict XVI in various letters and addresses. In the end, GC35 did issue a small number of documents, but these are of a variety of different types (though technically they are all ‘decrees’).

A decree on obedience

“Obedience in the Life of the Society of Jesus” has the traditional look and feel of the decrees of GC31 to GC34. It completes a trio: GC32 had a decree on poverty, GC34 on chastity. Also, Benedict XVI had asked that the Fourth Vow of special obedience to the pope regarding missions be discussed. This decree, then, is a small treatise on Jesuit obedience, locating the roots in the Spiritual Exercises and in the experience of St Ignatius and his first companions, especially the promises at Montmartre in 1534, the confirmation at La Storta, and later the “deliberatio of the first fathers” in 1539. There is a brief theology of obedience, affirming that “faith in Jesus Christ teaches us that self-realization comes from self-giving and that freedom is not so much the power to choose as the power to order our choices toward love”; such love, it says, requires trustful commitment, including “commitment to the concrete mediations of the Word” that are found in the Church, in the Society, and in our communities. Overall, the decree emphasises the account of conscience, trust between subjects and superiors (for obedience has two sides, each with roles and responsibilities, and requires both effective delegation by superiors and apostolic creativity on the part of subjects), and the role of obedience in community life. Through the Fourth Vow, the Society puts itself “at the disposition of the ministry of Peter ‘for distribution into the vineyard of Christ our Lord’” and is incorporated into the structure of the Church. “Taken together, the fourth vow and our ecclesial spirituality move us to offer the service asked of us by the pope.”

A decree on governance

“Governance at the Service of Universal Mission” is very different. Instead of a continuous treatise, it gives three guiding principles for governance in the Society (the most important being “a perspective of greater universality”), and then gathers together the congregation’s decisions on a variety of matters. So the decree asks Father General to institute a comprehensive review of the Formulae for Congregations (General, Provincial, and Procurators), and of central governance of the Society, i.e., the Curia in Rome. It confirms the role of the Conferences of Major Superiors, and settles a number of contentious issues, in particular that of the proper relation between the conference ‘moderator’ or ‘president’ and the major superiors, including the difficult point of the moderator’s power to assign members of the provinces. At Province level, the decree highlights the increased need, in today’s world, for cooperation and coordination across province boundaries, and encourages a participatory approach to decision-making at all levels, with clarity about the roles of consultors, commissions, delegates, etc. It emphasizes the major superior’s responsibility for the apostolic works of the province as well as for the men, and also the importance of training of Jesuits for leadership and management. At the community level, stress is laid on the local superior’s role in sustaining and developing the apostolic vitality of Jesuit communities, by supporting members in their ministerial as well as their religious lives. The decree ends with some reflections on relations between local superiors and directors of works, whether Jesuit or non-Jesuit.

A decree on Jesuit identity

After some debate, GC35 decided to produce a new document on Jesuit identity and mission (later the part on mission became a separate decree on its own), even though GC34 had said much on this subject that was by no means outdated. This was to be, though, a new kind of decree: ‘inspirational’ rather than ‘legalistic’, giving not one more account of who we are and what we do, but the reason why we do it. In the end, “A Fire that Kindles Other Fires: rediscovering our charism” is perhaps the most original decree of GC35. It uses many images and pictures, of which the overarching one is the “fire that kindles other fires” (a quotation from St Albert Hurtado), employing what was described as a ‘cinematographical logic’ that is difficult to summarise. What is new in it – and hopefully what will help – is not so much its content but its style, its spirit, its enthusiasm.

A decree on mission

A large majority of the postulata that came from the provinces to GC35 concerned the new context of the Society’s mission in the world. It was felt that the identity document, because of its style, could not respond adequately to these concerns, and a separate decree eventually emerged. “Challenges to Our Mission Today: Sent to the Frontiers” begins by reaffirming the formulation of our mission given by GC34: faith, justice, dialogue, culture. It then describes the new context in which we seek to fulfil that mission: globalisation – with all its consequences, good and bad. In this new context, we are called to a ministry of reconciliation, by crossing boundaries just as Jesus did in many different ways, and by living the tension between centre and periphery. The decree describes this in terms of “building right relationships”; with God, with one another, and with creation. The decree ends by confirming the list of ‘apostolic priorities’ of the Society of Jesus that had been announced by Fr Kolvenbach (after consultation with major superiors) in 2003: namely, (i) Africa, (ii) China, (iii) the ‘intellectual apostolate’, (iv) the Roman inter-provincial houses, and (v) migrants and refugees.

A decree on collaboration

Many postulata concerned the issue of collaboration between Jesuits and others (non-Jesuits) in our many works, even though this, too, had been addressed by GC34. It was felt, though, that a new attempt to state the centrality of collaboration to Jesuit mission was helpful, and also to address certain specific questions. “Collaboration at the Heart of Mission” expresses gratitude to the many non-Jesuits who labour with Jesuits in their various works, acknowledging that the variety of our collaborators is growing as well as the modes of collaboration. The decree tries to answer three questions: (1) What is a Jesuit work, and how can it be sustained where non-Jesuits are in leadership positions? (2) What kind of formation do Jesuits and non-Jesuit collaborators need in order to grow in the spirit and practice of our mission? (3) What kinds of bonds can best unite those who work together in the Society’s mission? It ends by addressing a very particular issue that had been left to it by the previous congregation, namely, the future of an experiment inaugurated by GC34 to admit a small number of lay Catholics into a ‘juridical bond’ with the Society.

A response to Pope Benedict XVI

Benedict XVI was, perhaps, ‘the invisible member’ at GC35’. At the beginning, he wrote to Fr Kolvenbach and to the congregation, expressing his real esteem and gratitude for Fr Kolvenbach’s work over nearly 25 years in guiding the Society, and for “the valid contribution which the Society offers to the Church’s activity in various ways and in so many ways”. “The Church,” he said, “has even more need today of this fidelity of yours, which constitutes a distinctive sign of your Order”. He went on to express a hope that GC35 would clearly affirm the authentic charism of our founder “so as to encourage all Jesuits to promote true and healthy Catholic doctrine”, even mentioning a number of particular “neuralgic points” where such teaching is attacked by “secular culture” and where such an affirmation would be, he said, “extremely useful”. The congregation was deeply moved by this letter and gave time and much serious thought to the response that it demanded. On the 21st February 2008, the whole of GC35 had a private audience with the Holy Father, at which he spoke with great warmth, using the language and spirituality of the Jesuits, and ending with the prayer – which, he said, “I almost dare not to say” – Take, Lord, receive. Clearly, Benedict has a high regard for the Society, especially the role it plays in the contemporary battle against secularism, and he is calling for the Society’s help in this great task. “The Church is in urgent need of people of solid and deep faith, of a serious culture and a genuine human and social sensitivity, or religious priests who devote their lives to stand on those frontiers in order to witness and help to understand that there is in fact a profound harmony between faith and reason, between evangelical spirit, thirst for justice and action for peace.”

GC35 – so what?

There are many valuable and important issues raised in these documents, worthy of reflection for Jesuits and their collaborators. They do not say everything about being a Jesuit today, or in the future. But what could say everything?

CLC USA Young Adults


“A Worldwide Association of lays Ignatian Christian who are bringing their faith their sprituality into mission.”

“A support group of people that come together, who share faith, who share life, who commit themselves to actively exploring their spirituality, their faith, and who also try to integrate that into daily life through community and through services.”

Kopi Versus Cangkirnya

Kopi dan Cangkir

Dalam acara reuni, beberapa alumni menjumpai guru sekolah mereka dulu. Melihat para alumni tsb ramai2 membicarakan kesuksesan mereka, guru tsb segera ke dapur dan mengambil seteko kopi panas dan beberapa cangkir kopi yg berbeda2.

Mulai yg terbuat dr kristal, kaca, melamin dan plastik. Guru tsb menyuruh para alumni utk mengambil cangkir dan mengisinya dg kopi. Setelah masing2 alumni sudah mengisi cangkirnya dg kopi, guru berkata, “”Perhatikanlah bahwa kalian semua memilih cangkir yg bagus dan kini yg tersisa hanyalah cangkir yg murah dan tidak menarik. Memilih hal yg terbaik adl wajar dan manusiawi. Namun persoalannya, ketika kalian tdk mendapatkan cangkir yg bagus perasaan kalian mulai terganggu. Kalian secara otomatis melihat cangkir yg dipegang org lain dan mulai membandingkannya. Pikiran kalian terfokus pada cangkir, padahal yg kalian nikmati bukanlah cangkirnya melainkan kopinya ! Hidup kita seperti kopi dlm analogi di atas, sedangkan cangkirnya adl pekerjaan, jabatan, dan harta benda yg kita miliki.

Pesan moralnya, jgn pernah membiarkan cangkir mempengaruhi kopi yg kita nikmati. Cangkir bukanlah yg utama, kualitas kopi itulah yg terpenting.

Jgn berpikir bahwa kekayaan yg melimpah, karier yg bagus dan pekerjaan yg mapan merupakan jaminan kebahagian. Itu konsep yg sangat keliru. Kualitas hidup kita ditentukan oleh “”Apa yg ada di dalam”” bukan “”Apa yang kelihatan dr luar””. Apa gunanya kita memiliki segalanya, namun kita tdk pernah merasakan damai, sukacita, dan kebahagian di dalam kehidupan kita? Itu sangat menyedihkan, karena itu sama seperti kita menikmati kopi basi yg disajikan di sebuah cangkir kristal yg mewah dan mahal. Kunci menikmati kopi bukanlah seberapa bagus cangkirnya, tetapi seberapa bagus kualitas kopinya.

Selamat menikmati secangkir kopi kehidupan !
Ibrahim Aryon

Mengenal Soegija Lebih Dekat

Soegija

 

Soegija, merupakan panggilan akrab tokoh yang lahir di Solo, yang pada agustus 1931 menjadi iman Katolik dan pada 6 November 1940, ia ditahbiskan sebagai Uskup pribumi Indonesia pertama untuk Vikaris Apostolik Semarang oleh Mgr. Willekens, SJ. (Vikaris Apostolik Batavia), Mgr. AJE Albers,O.Carm (Vikaris Apostolik Malang) dan Mgr. HM Mekkelholt, SCJ (Vikaris Apostolik Palembang).

Sejak tahun 1940-1949, Mgr Soegija bersama Mgr. Willekens SJ, beliau menghadapi penguasa pendudukan pemerintah Belanda dan pemerintahan Jepang dalam masa masa peralihan. Satu dasawarsa penuh gejolak ini ditandai dengan akhir penjajahan Belanda, masuk dan dimulainya masa pendudukan Jepang, proklamasi kemerdekaan RI, dan kembalinya Belanda yang ingin mengambil kembali Indonesia sehingga memulai perang kemerdekaan Indonesia.

Peristiwa-peristiwa tersebut dituangkan Soegija dalam renungan-renungan dalam catatan hariannya, dan juga peran sertanya dalam meringankan beban penderitaan rakyat di tengah kekacauan perang. Dia mencoba berperan di semua tingkat, baik politik lokal, nasional dan internasional. Atas peran serta diplomasinya, beberapa negara di Eropa mengakui kemerdekaan Indonesia sejak 1947. Presiden Soekarno memberikan penghargaan gelar Pahlawan Nasional.

Terinspirasi dari nilai nilai perjuangan beliau, dan bersamaan dengan momentum Peringatan Kebangkitan Nasional dan Lahirnya Pancasila, maka kami berfikir sangat perlu menyebarluaskan serta mengingatkan kembali masyarakat luas akan nilai nilai perjuangan beliau dengan mengadakan serangkaian kegiatan yang akan dimulai pada tanggal 20 Mei sampai dengan 12 Juni 2012, semua itu menjadi satu rangkaian utuh dalam rangka Belajar Pluralisme dari Mgr. Soegija Pranata; Karena Kemanusiaan Itu Satu.

Doa Mohon Lepas Dari Kelekatan

Aku mohon ya Allah-ku, Singkirkan segala yang memisahkan Aku dari Engkau, dan Engkau dari aku…

Singkirkan semua yang membuatku tak berharga Dalam pandangan-Mu, kendali-Mu, penghakiman-Mu, Dari ucapan-Mu dan percakapan-Mu Dari belas kasihan-Mu dan cinta-Mu

Hindarkanlah aku dari setiap kejahatan, Yang menghalangi penglihatanku kepada-Mu; Mendengar, menghayati, mengecap dan menyentuh-Mu Takut akan dan selalu memikirkan-Mu; Mengenal, mempercayai, mencintai, dan memiliki-Mu; Sadar akan kehadiran-Mu

Dan, selamanya, menikmati-Mu. Inilah yang kumohon untuk diriku Dan sungguh2 kudambakan dari-Mu. Amen.

Blessed Peter Faber, SJ (Hearts on Fire, edited by Micheal Harter, SJ)