Guide The Divine Enterprise of Missions : a Series of Lectures

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leondumoulin.nl: The Divine Enterprise Of Missions: A Series Of Lectures Delivered At New Brunswick, N. J. Before The Theological Seminary Of The Reform.
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The work of Emmaus House reminds us of Dr. Sunday, December 9, Threads has been clothing children with dignity since it opened in During this Forum, The Rev.

Covenant Community tackles this epidemic head-on by providing high quality services and support to those in need. During this forum, we heard from Johnathan Davis, Executive Director of Covenant Community, men whose lives have been transformed by the organization, and volunteers from our parish. Sunday, November 11, The Rev.

Simon Mainwaring welcomed the Rev. Donna Mote, Vicar of the Atlanta Airport ministry of the Diocese of Atlanta, to explore the intersection of spirituality and service. An integral part of her ministry involves work with veterans and honoring soldiers who have died by accompanying their remains through the Atlanta Airport. Sunday, October 28, The Rev. Simon Mainwaring discussed our plans for the next several years for the development of the block. Sunday, October 21, The Rev. Simon Mainwaring welcomed the Very Rev. Monica Mainwaring, Vicar of the Church of the Common Ground, and Diane Gamble and Waddell Stanley, to discuss the ministry of our diocese among our sisters and brothers who call the streets their home.

September , Rev. Gary Mason, founder and director of Rethinking Conflict, a UK based non-profit social enterprise working in the field of conflict transformation, peace-building and reconciliation, brings decades of experience of peacemaking and reconciliation work, most extensively as one of the faith leaders who worked for decades to foster dialogue and broker peace amid the troubles in Northern Ireland. He is also a visiting professor at the Candler School of Theology at Emory University, helping his students learn how to apply lessons from across the world to their own local contexts for ministry.

Saturday, September 22 What are the needs of our city of Atlanta in seeking a peaceable common life? Sunday, September 23, A dialogue between Rev. Mason and a panel of youth, exploring the hopes their generation might have for peace in their time and what matters to them about reconciliation. Kim Jackson, Episcopal priest and urban farmer, invited us to a soulful dinner.

Kim Jackson about food and its relationship to spirituality. The Contributions of William H. October 3, - Princeton Environmental Institute Dr.

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February 13, 14 and 15, - Public Lecture Series. January 9, 10 and 11, - Public Lecture Series. November 6, - Leon R. November 7, - Leon R. November 8, - Leon R. October 17, - Mark A. October 18, - Mark A.


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October 19, - Mark A. April 25, 26 and 27, - Public Lecture Series.

The Divine Enterprise of Missions: A Series of Lectures

Baker III, former U. April 29, - Department of Physics David J. December 10, - President's Lecture Series K. December 8, - Charles E. Test, M. December 3, - Charles E. December 1, - Charles E. October 15, - Alpheus T. Mason Lecture Michael J. Gerhardt, Arthur B. October 8, - Public Lecture Series J. Rufus Fears, G. Nonetheless we must set ourselves to the task with all the resourcefulness we have.

There is evidence of a widespread desire, and often of a whole-hearted effort, to renew and adapt our traditional apostolates and to embark on new ones. The guidelines that follow are meant to confirm or focus decisions and to urge us to more definite programs of action. Our involvement with the world.

Too often we are insulated from any real contact with unbelief and with the hard, everyday consequences of injustice and oppression. As a result we run the risk of not being able to hear the cry for the Gospel as it is addressed to us by the men and women of our time. A deeper involvement with others in the world will therefore be a decisive test of our faith, of our hope, and of our apostolic charity. Are we ready, with discernment and with reliance on a community which is alive and apostolic, to bear witness to the Gospel in the painful situations where our faith and our hope are tested by unbelief and injustice?

Are we ready to give ourselves to the demanding and serious study of theology, philosophy and the human sciences, which are ever more necessary if we are to understand and try to resolve the problems of the world? To be involved in the world in this way is essential if we are to share our faith and our hope, and thus preach a Gospel that will respond to the needs and aspirations of our contemporaries.

New forms of apostolic involvement, adapted to different places, have already been developed. The success of these initiatives, whatever form they take, requires of us a solid formation, intense solidarity in community and a vivid awareness of our identity. Wherever we serve we must be attentive to "inculturation;" that is, we must take pains to adapt our preaching of the Gospel to the culture of the place so that men and women may receive Christ according to the distinctive character of each country, class or group and environment.

Our collaboration with others. The involvement we desire will be apostolic to the extent that it leads us to a closer collaboration with other members of the local churches, Christians of other denominations, believers of other religions, and all who hunger and thirst after justice; in short, with all who strive to make a world fit for men and women to live in, a world where brotherhood opens the way for the recognition and acceptance of Christ our Brother and God our Father. Ecumenism will then become not just a particular ministry but an attitude of mind and a way of life.

Today it is essential for the preaching and acceptance of the Gospel that this spirit of ecumenism embrace the whole of mankind, taking into account the cultural differences and the traditional spiritual values and hopes of all groups and peoples. The wellspring of our apostolate.

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We are also led back again to our experience of the Spiritual Exercises. In them we are able continually to renew our faith and apostolic hope by experiencing again the love of God in Christ Jesus. We strengthen our commitment to be companions of Jesus in His mission, to labor like Him in solidarity with the poor and with Him for the establishment of the Kingdom. This same spiritual experience will teach us how to maintain the objectivity needed for a continuing review of our commitments.

Thereby we gradually make our own that apostolic pedagogy of St. Ignatius which should characterize our every action. For the greater glory of God and salvation of men, Ignatius desired that his companions go wherever there was hope of the more universal good; go to those who have been abandoned; go to those who are in greatest need.

But where is the greatest need today?

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Where are we to locate this hope for the more universal good? The struggle to transform these structures in the interest of the spiritual and material liberation of fellow human beings is intimately connected to the work of evangelization. This is not to say, of course, that we can ever afford to neglect the direct apostolate to individuals, to those who are the victims of the injustice of social structures as well as to those who bear some responsibility or influence over them.

From this point of view of desire for the more universal good is perfectly compatible with the determination to serve the most afflicted for the sake of the Gospel. Our preaching will be heard to the extent that witness accompanies it, the witness of commitment to the promotion of justice as an anticipation of the Kingdom which is to come.

Our faith in Christ Jesus and our mission to proclaim the Gospel demand of us a commitment to promote justice and to enter into solidarity with the voiceless and the powerless. This commitment will move us seriously to verse ourselves in the complex problems which they face in their lives, then to identify and assume our own responsibilities to society.

Our Jesuit communities have to help each of us overcome the reluctance, fear and apathy which block us from truly comprehending the social, economic, and political problems which exist in our city or region or country, as well as on the international scene. Becoming really aware of and understanding these problems will help us see how to preach the Gospel better and how to work better with others in our own particular way without seeking to duplicate or compete with their strengths in the struggle to promote justice.

We cannot be excused from making the most rigorous possible political and social analysis of our situation. This will require the utilization of the various sciences, sacred and profane, and of the various disciplines, speculative and practical, and all of this demands intense and specialized studies.

Nothing should excuse us, either, from undertaking a searching discernment into our situation from the pastoral and apostolic point of view. From analysis and discernment will come committed action; from the experience of action will come insight into how to proceed further. In the discernment mentioned above, the local superior, and at times the provincial as well, will take part. This will help to overcome the tensions that arise and to maintain union of minds and hearts.

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Any effort to promote justice will cost us something. Our cheerful readiness to pay the price will make our preaching of the Gospel more meaningful and its acceptance easier. A decision in this direction will inevitably bring us to ask ourselves with whom we are identified and what our apostolic preferences are. For us, the promotion of justice is not one apostolic area among others, the "social apostolate;" rather, it should be the concern of our whole life and a dimension of all our apostolic endeavors.

Similarly, solidarity with men and women who live a life of hardship and who are victims of oppression cannot be the choice of a few Jesuits only. It should be a characteristic of the life of all of us as individuals and a characteristic of our communities and institutions as well. Alterations are called for in our manner and style of living so that the poverty to which we are vowed may identify us with the poor Christ, who identified Himself with the deprived.

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The personal backgrounds of most of us, the studies we make, and the circles in which we move often insulate us from poverty, and even from the simple life and its day-to-day concerns. We have access to skills and power which most people do not have. It will therefore be necessary for a larger number of us to share more closely the lot of families who are of modest means, who make up the majority of every country, and who are often poor and oppressed.

Then we will learn to make our own their concerns as well as their preoccupations and their hopes. Only in this way will our solidarity with the poor gradually become a reality. If we have the patience and the humility and the courage to walk with the poor, we will learn from what they have to teach us what we can do to help them. Without this arduous journey, our efforts for the poor will have an effect just the opposite from what we intend, we will only hinder them from getting a hearing for their real wants and from acquiring the means of taking charge of their own destiny, personal and collective.

Through such humble service, we will have the opportunity to help them find, at the heart of their problems and their struggles, Jesus Christ living and acting through the power of the Spirit.