HANPIR FINISH THE NATURE TENTANG SIFAT PASTORAL - Docs

TUGAS YURUSDIKSI PASTORAL
I. RESUME ARTICLE
Title : On the Pastoral Nature of Vatican II: An Evaluation
Writer : Mgr. Geraldini
Source : ttps://theradicalcatholic.blogspot.com/2015/02/on-pastoral-nature-of-vatican-
ii.html
This article is a resume of an article written by Mgr. Geraldini. Pastoral is called

by the term "Arabian Phoenix".
THE WORD
The word pastoral comes fromfrom Latin, pasere (feed, graze) also from the word
pabulum (grass, feed) which is interpreted more to the meaning of herding. The word is
also connected with Pastum (latin)/ Pasto (Italian) which means food. The word also
comes from the word Pastor (Father) from a pastoral environment.
Pastoral was later used in ecclesiastical terms to characterize Paul's three
ministries with the symbols of the ring, cross, and letter.
THE PASTORAL WORD IN THE DOCUMENTS OF THE II VATICAN COUNCIL

There are many “pastoral” words in the documents of the Second Vatican Council.
Whether it's talking about "pastoral action" in general, or specifically about pastoral
activities.
The Second Vatican Council obliges bishops to cadrepriests to learn about the
“pastoral method”. In addition, the general public should also be involved. The Council
invites bishops to elect priests who are endowed with the necessary qualities so that they
can train lay people who can be entrusted with "special tasks of pastoral action." In
addition, the clergy were urged to hold regular meetings which should be extended to
members of other church organizations "to deal with pastoral matters". It should not be
ignored the call to the “competent territorial ecclesiastical authority” to establish an
institution “for liturgical pastoral care” with “experts in liturgy, music, sacred arts, and
pastoral ministry.”
In short, while urging the clergy to serve God's people more and more effectively.
Vatican II states explicitly that its “pastoral goals” are aimed at “the internal renewal of
the Church, the spreading of the Gospel throughout the world and the establishment of
relationships based on dialogue with it.” Relationships are formed based on the dialogue
of the Church and the World.
According to Pope Roncalli, then, the Church ought to show the good,
benevolent, patient countenance of a Mother, most of all to a mankind fettered by so
many hardships. She ought to foster human progress by expanding the scope of charity, to
spread love, concord, and peace. In this way the contours of the Arabian Phoenix, though
they remain hazy, merge with those of the good and patient Mother.
Paul VI in his homily of the 7th of December, 1965, for the Ninth Session of the Council,
declared that the Church takes to heart, along with the kingdom of heaven, mankind and
the world; indeed, the Church exists in function of mankind and the world, for the bond
between Catholic religion and human life is an intrinsic one, to the point that Catholic
religion can be called the very life of man and mankind thanks to her sublime doctrine.
The document of the Second Vatican Council is actually pastoral in nature, but because of
the intervention of people inside and outside, the pattern is still vague.
AN UNDEFINED CONCEPT
Documents that show what's really new inThe Second Vatican Council is in
Gaudium et Spes. Gaudium et spes is the most cogent example. It is even characterized as
"pastoral constitution" being, all of it, an ideal and positive ferment in favor of man, of
his freedom and dignity, of his presence in the family, in society, in cultural endeavors,
and in the world, for the purpose of conferring upon private and public life breath and
dimensions to measure of man.
The only justification for associating those words is found in the note that follows
the title of this unusual document called "pastoral" both because "on the basis of doctrinal
principles, it aims at expounding the attitude of the Church towards the world and the
people of today", and because attitude and doctrinal principles intersect and complement
each other. The inference should be that such an attitude is always the application and the
practical expression of doctrinal principles. To understand which ones, however, is still a
problem: sociological, political, economical principles, perhaps, but not - or at least not
directly - evangelical ones.
The Second Vatican Council appears as a statement simultaneously "Yes" and
"No". Inwhere a dogtrinal principle affirms a teaching, but for "pastoral" reasons it is not
fully applied.
THE FOUR LEVELS of VATICAN II
Due to the variety of topics and methodologies of the 16 council documents,are

well aware that the variety of its topics and their respective methodologies situate Vatican
II on four qualitatively distinct levels: 1)The generic level of ecumenical council as
ecumenical council, 2)The specific level of its "pastoral" role, 3)The level of appeal to
other councils, and 4) The level of innovations.
On the first and general level Vatican II meets all the requirements to be an
authentic Council of the Catholic Church, solemn and supreme. It's dogmaticalness and
infallibility.
At a second and special level, the pastoral role justifies the immensely broad
interests of councils that often transcend the boundaries of faith and theology,eg the mass
media, technology, the value attached to efficiency in contemporary society, politics,
peace, war, socioeconomic life. This level also belongs to the conciliar teaching and is
therefore solemn and supreme, but cannot claim.
The third level is an appeal to the teachings of the previous councils. Sometimes
this appeal is direct and explicit, but sometimes it is implicit in restating defined
truths.such as the nature of the Church, her hierarchical structure, the apostolic
succession, the universal jurisdiction of the Pope, the incarnation of the Word,
redemption, the infallibility of the Church and her magisterium, eternal life for the good
and eternal damnation for the wicked. But this document is not dogmatic. Because of the
dogmatic character found in the documents cited.
At the fourth level is innovation that emphasizes the pastoral nature. It is clear
that at this level his dogmatic character cannot be felt at all. That is what is new in the
council.
CONCLUSION
For the reasons stated above, qualitatively articulated. Inasmuch as all four
described levels express conciliar teaching, all four require of individual believers and
Catholic-Christian communities the duty of an adherence that shall not necessarily be
always "of Faith."
Indeed, eighteenth-century pastoral care bypassed the motivations, sources,
contents, and methods of dogmatic theology and opened wide the gates of the theological
fortress to the primacy of anything natural, rational, temporal, sociological.
In Vatican II, the pastoral model remains rooted in Enlightenment, albeit with
different expressions and motivations.
the Arabian Phoenix became a bridge, a coefficient of life, an instrument of salvation; yet
without losing its relationship with Enlightenment as its source through the Neo-
Modernistic inspiration of its proponents.
II. CRITICAL OBSERVATION: THE STRENGTHS AND THE WEAKNESSES OF THE
ARTICLE
Ada beberapa kekuatan dan kelemahan dari artikel ini sejauh yang bisa saya
pahami. Saya awali dengan keunggulan. Menurut saya ada beberapa keunggulan artikel
ini, di antaranya: 1) Artikel ini mengulas dengan baik asal kata pastoral, 2) Artikel ini
mengulas secara mendalam unsur pastoral dalam dokumen konsili Vatikan II dan
beberapa dokumen sebelumnya, 3) Yang menarik bagi saya di artikel ini ketika penulis
menguraikan empat tingkatan pengkategorian dalam dokumen Konsili Vatikan II, 4)
Selain itu bagi saya artikel ini sangat penting dan berguna sebab mengajak dan
menganjurkan Para Uskup agar memperhatikan dengan serius aspek pastoral, termasuk
mengusahakan pendidikan pastoral bagi para pastor dan beberapa orang awam yang
dipilih.
Selain itu ada beberapa hal yang menurut saya kurang. Atau tepatnya mungkin
bukan disebut kurang. Karena bisa saja saya yang kurang memahami artikel ini dengan
baik. Beberapa hal yang saya maksud, yaitu: 1) Saya belum menangkap secara sungguh
sebenarnya unsur-unsur apa dalam dokumen-dokumen konsili yang melayakkan ia
digolongkan dalam masing-masing kategori dari keempat kategori di atas, 2) Menurut
saya kita tidak bisa secara gambling mengkategorikan seluruh isi suatu dokumen pada
salah satu kategori dari keempat kategori di atas, oleh karena masing-masing dokumen di
dalamnya pun mengandung tingkatan kategori. Sehingga menurut saya (mohon maaf jika
keliru) tidak bisa digeneralisasikan kategori suatu dokumen konsili. 3) Saya belum
menemukan bagian dari artikel yang betul-betul merupakan anjuran praktis berpastoral.
III. RECOMMENDATION FOR PASTORAL
Menurut saya dokumen ini amat baik bagi saya (sebagai calon pastor) untuk
mengembangkan lagi kemampuan dan pengetahuan pastoral. Saya diajak untuk makin
mendalami lagi teori berpastoral dan batasan-batasannya.
Jika dilihat lebih luas dalam kepentingan kongregasi, maka dokumen ini amat
baik untuk mengajak para petinggi tarekat dan semua anggota untuk memperhatikan
aspek pastoral serta pendidikannya. Artikel ini memberikan gambaran betapa pentingnya
para pimpinan tarekat untuk memfasilitasi dan mengajak anggotanya terus
mengembangkan pengetahuan dan ketrampilan di bidang pastoral. Sehingga perlu
pimpinan tarekat mengutus para pastor atau beberapa anggotanya untuk studi pastoral.
Terlebih karena Tarekat MSC berkarya di cukup banyak kebudayaan yang berbeda yang
memerlukan kemampuan pastoral yang beragam pula.
Demikianlah pembahasan singkat menyangkut artikel yang berjudul On the
Pastoral Nature of Vatican II: An Evaluation. Terima kasih.

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TUGAS YURUSDIKSI PASTORAL

This article is a resume of an article written by Mgr. Geraldini. Pastoral is called

THE PASTORAL WORD IN THE DOCUMENTS OF THE II VATICAN COUNCIL

THE FOUR LEVELS of VATICAN II

Due to the variety of topics and methodologies of the 16 council documents,are

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