Formation To Discipleship

Formation To Discipleship
Phụ đề:	Reinterpreting The Apostolic School Of Formation To Consecrated Life In The Context Of Asia
Tác giả:	Manuel Ezhaparampil
Ký hiệu tác giả:	EZ-M
DDC:	266 - Truyền giáo
Ngôn ngữ:	Anh
Số cuốn:	1

Hiện trạng các bản sách

Mã số:	258SB0011859
Nhà xuất bản:	Claretian Publications
Năm xuất bản:	2003
Khổ sách:	20
Số trang:	225
Kho sách:	Thư viện Sao Biển
Tình trạng:	Hiện có

Dedication	iii
Acknowledement	iv
Abbreviations	v

CHAPTER I: INTRODUCTION
1. Background of the study	2
2. Statement of the problem	4
3. Significance of the study	5
4. Objectives of the study	7
5. Scope and Limitations of the study	8
6. Review od related Literature and sutdies	9
7. Methodology	13
8. Definition of terms	15
9. Division of Dissertation	17

CHAPTER II: DISCOVERING THE IDENTITY OF RELIGIOUS LIFE AND THE TASK OF FORMATION
Introduction	19
1. Understanding the identity of religious Life from a theological perspective	21
1.1 The common understanding from Vat. II to our times	22
1.2 Religious life as a form of Discipleship	23
1.3 Religious life as a fact in the church	25
1.4 Religious life as a Charism of the spirit	26
2. Understanding the identity of religious life from a formative perspective	27
2.1 The experience of God	27
2.1.1 The mystical experience is a loveing union with the divinity	28
2.1.2 The process as 'initial experience-desire-search-more experience'	30
2.1.3 Prayer and silence as means to this experience	31
2.2 Following of Jesus	32
2.2.1 Acall and a response	33
2.2.2 A call to follow and identify with Jesus who revealed God in the World	36
2.2.3 Following leads to Discipleship and witnessing	38
2.3 Witnessing the Kingdom of God	38
2.3.1 Discovering the Kingdom og God	39
2.3.1.1 the Kingdom that Jesus preached	40
2.3.1.2 Nearness of the kingdom	41
2.3.2 Passion for the Kingdom	41
2.3.2.1 A passion to experience the reality of the Kingdom	42
2.3.2.2 An experience of liberation	43
2.3.3 Commitment to the Kingdom	46
2.3.3.1 Commitment to the values of the kingdom	46
2.3.3.2 Commitment by a Consecrated Life	49
3. Understanding the task of formation	52
3.1 Characteristics of formation	52
3.1.1 Formation as a process	53
3.1.2 Intergral and Integrationg formation	54
3.1.3 Gradual and Progressive formation	54
3.1.4 Liberating and Prophetic formation	55
3.2 Understanding formation from "Discipleship" perspective	56
3.2.1 Formation to pracitce compassionate love	56
3.2.2 Formation to forgive and serve onr another	58
3.3 formation to experience God	59
3.3.1 Experiencing "wholeness" from "fragmentation and emptiness"	60
3.3.2 Spiritual diraction and prayer as means	61
3.4 Formation to witness the Kingdom of God	62
Conclusion	66
CHAPTER III
UNDERSTANDING DISCIPLESHIP AND CHARACTERISTICS OF THE APOSTOLIC SCHOOL
Introduction	68
1. Discipleship as the core of christian life	69
1.1 Conditions of discipleship	70
1.2 Object of discipleship	71
1.3 Discipleship demands identifying with the master	72
1.4 Discipleship demands following the master	74
1.5 Discipleship demands participation in his mission	75
2. Characteristics of the apostolic school	76
2.1 The Kingdom of God as the unique motivation	78
2.2 To be with Him as a method	79
2.3 Assuming the destiny of jesus	80
2.4 Faith crisis and fidelity to Jesus	81
3. Jesus as formator; disciples as formandee	82
3.1 Jesus as formator of disciples	84
3.2 The important aspects of Jesus' formation	85
3.3 Revealing God as the central theme of formation	86
3.3.1 Experience of God as Father (Abba)	86
3.3.2 Experiencing God as compassionate and immanent	91
3.3.3 Experiencing God's identity as Love and Forgiveness	94
4. Disciples of Jesus: Prototype of Religious Life	96
4.1 Disciples called to be a sign	97
4.2 Disciples called to make a commitment	98
4.3 Disciples called to continue Jesus' Mission	99
Conclusion	102

CHAPTER IV
CONTEXT OF ASIA: IDENTIFYING THE RELIGIO-CULTURAL REALITIES AND THIER SIGNIFICANCE IN THE FORMATION TO CONSECRATED LIFE
Introduction	104
1. Identifying themulti religio-cultural realities and thier significance in formation to consequence life	105
1.1. Hindu Sanyasi or Sadhus	108
1.1.1 Sanyasin as an Ascetic	110
1.1.2 Sanyasin as a man of simple life-style	111
1.1.3 Sanyasin as a yogi	113
1.1.4 Sanyasin as a Brahmachari	116
1.1.5 Sanyasin in different colors	118
1.2 Buddhisi monks or Bhikkhus	121
1.2.1 Duddha as the first Bhikkhu	121
1.2.2 Formation experence as an awakening experience	122
1.2.3 Simple life-style	124
1.2.4 Bhikkhu as one who does a "Holy life" _ A Brahmachari	124
1.2.5 Bhikkhu as wandering itinerant monks	125
1.3 Jain Monks or Digambaras	127
1.3.1 Monks and their five great vows	128
1.3.2 Becomeing a Jain religious	128
1.3.3 Activities of a Jain monk	129
1.3.4 Laity and the monk's spiritual path	129
1.4 Islam and Sufism	131
1.4.1 Sufis as mystics	131
1.4.2 sufi Fraternities	133
Conclusion	134
2. Identifying the changing Socio-cultuaral and Acclesial Realities of Asia	135
2.1 Reality of traditional integration of religious, culture and community inder question	137
2.2 Reality of poverty and massive inderdevelopment	139
2.3 Reality of a changing culture	140
2.4 Emerging dichotomy between Faith and Life	141
Conclusion	142
3. Formation implications	143
3.1 Formation: mot static but dynamic	145
3.2 Formation to simple living and high thinking	146
3.3 Formation to exercise personal freedom and responsibility	147
3.4 Formation to Faith experience and dialogue	147
3.5 formation for community and Mission	149
Conclusion	151
CHAPTER V
REINTERPRETING THE APOSTOLIC SCHOOL OF FORMATION IN THE CONTEXT OF ASIA
Introduction	153
1. A new way of being disciple of Jesus in the Church and in Asia	154
1.1 Disciples to accept Christ centrism in Life and Mission	155
1.2 Disciples to become bread of life	157
1.3 Disciples to continue Jesus' Mission	158
1.4 Disciples to proclaim Jesus	159
2. Formation of disciples in Asia; for Asia and the rest of the world	160
2.1 Acknowledge the Fatherhood of God	160
2.2 Formation for Mission in Asia	162
2.3 Formation as c Christological itinerary	163
2.4 Witness of love as Mission and spiritual itinerary	164
3. "Guru-Sishya" relation in an Ashram as Model to a formation community in the context of Asia	166
3.1 Formator as Guru	167
3.2 Formation of the formator	168
3.3 Formaor as guru	171
3.3.1 Jesus as the real guru	172
3.3.2 Guru as servant who came to serve	173
3.4 Ashram as a formation house	173
3.4.1 A community of peace	174
3.4.2 An open and hospitable community	175
3.4.3 A community in solidarity with the poor	176
3.4.4 A community with simple life-style and openess for Dialogua	177
3.4.5 Ashram's prayer-life: in freedom and flexibility	179
4. Interiorization of the Essence of sannyasa in formation to consecrated life	181
4.1 Three ways of God realization	181
4.2 Renunciation	184
4.3 Practical asceticism	185
4.4 Centering in god	186
Conclusion	187

CHAPTER VI
SYNTHESIS, CONCLUSION AND RECOMMENDATIONS
1. Synthesis	190
1. Discovering the identity of religious life and the task of formation	191
2. Understanding discipleship and characteristics of apostolic school	192
3. Context of Asia: Identifying the Religio-cultural realities and their significance in formation to consecrated life	194
4. Reinterpreting the Apostolic school of formation on the context of Asia	195
2. Conclution	197
3. Recommendations	201
GLOSSARY	205
BIBLIOGRAPHY	209

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