Through the Second Vatican Council, the Catholic Church asserts the import of religious liberty for every individual and believes that one is entitled to live out one’s faith. Thus, through Dignitatis Humanae, the Church has revealed her intention to create inter-religion dialogues and to encourage respect for the positive values of different religions. This raises a question as to whether such dialogues and respect as voiced in Dignitatis Humanae are applicable when it comes to the issue of atheism, a pressing issue faced by the Church today. This article explores the engagement of such document with atheism. Since atheism covers various views coming from a number of authors, this current article focuses only on the atheism as promoted by Richard Dawkins. Building his atheism upon science, Dawkins’ views are worthy of our attention in today’s world, which is characterised by unending scientific revolutions.
{"title":"Religious Liberty and Atheism: The Case of Richard Dawkins","authors":"Thomas Kristiatmo","doi":"10.26593/mel.v38i1.7099","DOIUrl":"https://doi.org/10.26593/mel.v38i1.7099","url":null,"abstract":"Through the Second Vatican Council, the Catholic Church asserts the import of religious liberty for every individual and believes that one is entitled to live out one’s faith. Thus, through Dignitatis Humanae, the Church has revealed her intention to create inter-religion dialogues and to encourage respect for the positive values of different religions. This raises a question as to whether such dialogues and respect as voiced in Dignitatis Humanae are applicable when it comes to the issue of atheism, a pressing issue faced by the Church today. This article explores the engagement of such document with atheism. Since atheism covers various views coming from a number of authors, this current article focuses only on the atheism as promoted by Richard Dawkins. Building his atheism upon science, Dawkins’ views are worthy of our attention in today’s world, which is characterised by unending scientific revolutions.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87654252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article assesses the shortcomings and possibilities of deepening civic participation in Indonesia’s government decentralization. Applying an expositive-critical-reconstructive approach and using Habermas’s theory of law and democracy, this study addresses the main question: “What democratic principles must be adhered to by Indonesian citizens to achieve the purpose of government decentralization?” This article argues that government decentralization in Indonesia has brought democracy closer to the people; however, it did not necessarily result in the active participation of citizens in local government affairs and in crafting local regulations. This deficit requires the local governments to institutionalize the ideal lawmaking procedures and inherit democratic ethos. The local people must be educated and capacitated to maximize the benefits of government decentralization, while civil society groups step in to practice democratic principles in civic participation and lawmaking.
{"title":"Toward a Politics of Inclusion: Prospects and Problems of Civic Participation in Indonesia’s Government Decentralization","authors":"Costantinus Fatlolon","doi":"10.26593/mel.v38i1.7097","DOIUrl":"https://doi.org/10.26593/mel.v38i1.7097","url":null,"abstract":"This article assesses the shortcomings and possibilities of deepening civic participation in Indonesia’s government decentralization. Applying an expositive-critical-reconstructive approach and using Habermas’s theory of law and democracy, this study addresses the main question: “What democratic principles must be adhered to by Indonesian citizens to achieve the purpose of government decentralization?” This article argues that government decentralization in Indonesia has brought democracy closer to the people; however, it did not necessarily result in the active participation of citizens in local government affairs and in crafting local regulations. This deficit requires the local governments to institutionalize the ideal lawmaking procedures and inherit democratic ethos. The local people must be educated and capacitated to maximize the benefits of government decentralization, while civil society groups step in to practice democratic principles in civic participation and lawmaking.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"126 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76388695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Catholic Church in Indonesia views the parochial lingkungan as a community of believers who live in a nearby neighbourhood, practicing fraternity, supporting and enriching one another in their life and ministry. The activities and meetings in the lingkungan are a means for the faithful to establish fraternal relations through shared faith experiences and joint ministries. However, the lingkungan members’ participation in such activities and meetings might decrease due to certain difficulties, and this situation can interfere with the effort of realising their ecclesial communion and fraternity. In this article, the issue of the faithful’s decrease of participation in lingkungan is addressed by offering some models of togetherness inspired by the Scriptures and the Church documents such as Evangelii Gaudium and Fratelli Tutti. The models offered refer to some important aspects as personal encounter, everyday conversation, and sharing of life. Each model explores a different point of view to develop some ways of building togetherness among the faithful in the lingkungan. These models are considered flexible as they can be (re)interpreted according to the relevant challenges and are complementary in their character. Models offered in this article can be seen as alternatives to the existing practices of meeting and catechesis in the parochial lingkungan. They also can help lingkungan administrators and their members participate more actively in realising the ecclesial communion and the Christian fraternity among themselves.
{"title":"Model-Model Kebersamaan Lingkungan: Mewujudkan Persaudaraan Gerejawi","authors":"Andreas Agung Bowo Laksono, H. Tedjoworo","doi":"10.26593/mel.v38i1.7101","DOIUrl":"https://doi.org/10.26593/mel.v38i1.7101","url":null,"abstract":"The Catholic Church in Indonesia views the parochial lingkungan as a community of believers who live in a nearby neighbourhood, practicing fraternity, supporting and enriching one another in their life and ministry. The activities and meetings in the lingkungan are a means for the faithful to establish fraternal relations through shared faith experiences and joint ministries. However, the lingkungan members’ participation in such activities and meetings might decrease due to certain difficulties, and this situation can interfere with the effort of realising their ecclesial communion and fraternity. In this article, the issue of the faithful’s decrease of participation in lingkungan is addressed by offering some models of togetherness inspired by the Scriptures and the Church documents such as Evangelii Gaudium and Fratelli Tutti. The models offered refer to some important aspects as personal encounter, everyday conversation, and sharing of life. Each model explores a different point of view to develop some ways of building togetherness among the faithful in the lingkungan. These models are considered flexible as they can be (re)interpreted according to the relevant challenges and are complementary in their character. Models offered in this article can be seen as alternatives to the existing practices of meeting and catechesis in the parochial lingkungan. They also can help lingkungan administrators and their members participate more actively in realising the ecclesial communion and the Christian fraternity among themselves.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"40 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79069455","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The creation of visual art has often been considered to be the privilege of the artist, where art is confined to the purpose and intention of its creation, and the assessment of art becomes a series of explanations that restrain the meaning of an artistic expression. From the perspective of Deleuze-Guattari, art is a monument of sensation that transcends the boundaries of subject and object, and it stands as a statement about itself. The relationship between the artist-subject and material-object used in the process of creating visual art is therefore in the domain of visual practice as a kind of thinking and acting strategy. Joko Avianto’s three-dimensional works exhibited in Frankfurt, Germany, and Yokohama, Japan, are examples of Deleuze-Guattari’s explanation of monuments of sensations in their embodiment. Joko Avianto creates a distinctive and subjective method of artistic action in his creative process, transforming perception into percept and affection into affect, and affirming the state of becoming. Art, visual art, and art practice are mechanisms that allow them to express an ethico-aesthetic paradigm. This paradigm reconnects each existence and becoming of the subject, through aesthetic experience, to the re-emerging new world. Thus, what makes art special is its capability to both transcend and surpass the limits to rediscover or restore the boundless.
{"title":"Making Sensation: Sculpturing Bamboo by Joko Avianto","authors":"Rizki A. Zaelani","doi":"10.26593/mel.v38i1.7098","DOIUrl":"https://doi.org/10.26593/mel.v38i1.7098","url":null,"abstract":"The creation of visual art has often been considered to be the privilege of the artist, where art is confined to the purpose and intention of its creation, and the assessment of art becomes a series of explanations that restrain the meaning of an artistic expression. From the perspective of Deleuze-Guattari, art is a monument of sensation that transcends the boundaries of subject and object, and it stands as a statement about itself. The relationship between the artist-subject and material-object used in the process of creating visual art is therefore in the domain of visual practice as a kind of thinking and acting strategy. Joko Avianto’s three-dimensional works exhibited in Frankfurt, Germany, and Yokohama, Japan, are examples of Deleuze-Guattari’s explanation of monuments of sensations in their embodiment. Joko Avianto creates a distinctive and subjective method of artistic action in his creative process, transforming perception into percept and affection into affect, and affirming the state of becoming. Art, visual art, and art practice are mechanisms that allow them to express an ethico-aesthetic paradigm. This paradigm reconnects each existence and becoming of the subject, through aesthetic experience, to the re-emerging new world. Thus, what makes art special is its capability to both transcend and surpass the limits to rediscover or restore the boundless.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76319170","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The history of philosophy can be seen from a perspective as a story about the struggle between vision and visuality. In this space, at least during the Enlightenment period, seeing becomes one of the most decisive factors for knowing. ‘Seeing’ is no longer understood simply as a biological activity leading to knowing (“seeing is knowing”) but also a category and a catalog of knowledge (“seeing is believing”). Postmodernism shows that what actually happens is often exactly the opposite (“believing is seeing”). By starting with some kind of trust, people claim that they can see. There is a very close relationship and also a wide separation between seeing and knowing, that is, between the eye and the mind. However, in today’s cinematic society or visual and digital culture, the boundaries or bridges between the eye and the mind are becoming increasingly blurred. In this blurring of boundaries, the eye becomes simply a sort of camera machine: whatever is in front of it becomes a ‘prey’ and becomes something that is considered finished, and is threatened of being defined definitively and coldly. This is a challenge for philosophy. This article is an invitation to an awareness of the trend towards the fading boundaries, and simultaneously deals with the dangers of its unawareness. Insofar as one is aware of this tendency, can the bestari eyes (the educated eyes) and the meraki minds (the beautiful minds) be created.
{"title":"Mata Bestari, Benak Meraki: Menuju Budaya Post-Visual","authors":"Haryo Tejo Bawono","doi":"10.26593/mel.v38i1.7100","DOIUrl":"https://doi.org/10.26593/mel.v38i1.7100","url":null,"abstract":"The history of philosophy can be seen from a perspective as a story about the struggle between vision and visuality. In this space, at least during the Enlightenment period, seeing becomes one of the most decisive factors for knowing. ‘Seeing’ is no longer understood simply as a biological activity leading to knowing (“seeing is knowing”) but also a category and a catalog of knowledge (“seeing is believing”). Postmodernism shows that what actually happens is often exactly the opposite (“believing is seeing”). By starting with some kind of trust, people claim that they can see. There is a very close relationship and also a wide separation between seeing and knowing, that is, between the eye and the mind. However, in today’s cinematic society or visual and digital culture, the boundaries or bridges between the eye and the mind are becoming increasingly blurred. In this blurring of boundaries, the eye becomes simply a sort of camera machine: whatever is in front of it becomes a ‘prey’ and becomes something that is considered finished, and is threatened of being defined definitively and coldly. This is a challenge for philosophy. This article is an invitation to an awareness of the trend towards the fading boundaries, and simultaneously deals with the dangers of its unawareness. Insofar as one is aware of this tendency, can the bestari eyes (the educated eyes) and the meraki minds (the beautiful minds) be created.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89907554","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Evolution process not only occurs in the biological area, but also in the cultural area. On the one hand, from one of the evolution theories, it has been known that the unit of replication is gene. On the other hand, the unit of transmission and replication in the cultural evolution can be associated with meme. Similar to genes that propagate themselves through a process called reproduction, memes also propagate themselves from person to person through a process called imitation. By way of imitation, memetic theory explains the development and the evolution of a culture. Imitating others points to the phenomena where ideas, information, behaviour, things, or style are passed on or spread/repeated by certain people. The process in which cultural elements (memes) are passed onto other groups can be considered as a sort of cultural transmission. Memes propagate for themselves and in this way they survive and exist in the human culture. Human mind has the ability for imitating information and ideas, therefore a human being is seen as an agent of meme evolution. Memes are spread out through human interactions and the various kinds of media. In this sense, culture will always be in the state of developing and changing.
{"title":"Menilik Memetika sebagai Koleksi Baru Teori Kebudayaan","authors":"Olivia Monica","doi":"10.26593/mel.v37i2.6297","DOIUrl":"https://doi.org/10.26593/mel.v37i2.6297","url":null,"abstract":"Evolution process not only occurs in the biological area, but also in the cultural area. On the one hand, from one of the evolution theories, it has been known that the unit of replication is gene. On the other hand, the unit of transmission and replication in the cultural evolution can be associated with meme. Similar to genes that propagate themselves through a process called reproduction, memes also propagate themselves from person to person through a process called imitation. By way of imitation, memetic theory explains the development and the evolution of a culture. Imitating others points to the phenomena where ideas, information, behaviour, things, or style are passed on or spread/repeated by certain people. The process in which cultural elements (memes) are passed onto other groups can be considered as a sort of cultural transmission. Memes propagate for themselves and in this way they survive and exist in the human culture. Human mind has the ability for imitating information and ideas, therefore a human being is seen as an agent of meme evolution. Memes are spread out through human interactions and the various kinds of media. In this sense, culture will always be in the state of developing and changing.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85226650","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Thomas Aquinas’ view, every human being by nature is directed towards goodness. The goodness as the form of being (ens) is inside the human self. According to Thomas, human goodness is a participation in the highest goodness, namely, God, and thus every human being desires the perfection of the goodness by directing his or herself towards God. This natural tendency (appetitus naturalis) proves that human is directed towards an ‘end’. This goodness appears externally in the human action, and as an external action it is named actus humanus, which manifests the moral aspect of a human being. A person who actualises the goodness in his or her external action affirms his or her essence to the highest goodness. Goodness in morality depends on God as the supreme criterion of morality. It is good if it nears God and is evil if it moves away.
{"title":"Tendensi Natural Manusia ke arah Kebaikan dalam Perspektif Tomas Aquinas","authors":"Hendrikus Kota Njuma","doi":"10.26593/mel.v37i2.6298","DOIUrl":"https://doi.org/10.26593/mel.v37i2.6298","url":null,"abstract":"In Thomas Aquinas’ view, every human being by nature is directed towards goodness. The goodness as the form of being (ens) is inside the human self. According to Thomas, human goodness is a participation in the highest goodness, namely, God, and thus every human being desires the perfection of the goodness by directing his or herself towards God. This natural tendency (appetitus naturalis) proves that human is directed towards an ‘end’. This goodness appears externally in the human action, and as an external action it is named actus humanus, which manifests the moral aspect of a human being. A person who actualises the goodness in his or her external action affirms his or her essence to the highest goodness. Goodness in morality depends on God as the supreme criterion of morality. It is good if it nears God and is evil if it moves away.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79034726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
'Chronicles' is a journal column of "MELINTAS" which contains information about the various events, congresses, conferences, symposia, necrologies, publications, and periodicals in the fields of philosophy and theology.
{"title":"Chronicles - April, 2021","authors":"H. Tedjoworo","doi":"10.26593/mel.v37i1.6290","DOIUrl":"https://doi.org/10.26593/mel.v37i1.6290","url":null,"abstract":"'Chronicles' is a journal column of \"MELINTAS\" which contains information about the various events, congresses, conferences, symposia, necrologies, publications, and periodicals in the fields of philosophy and theology.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"40 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79256394","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In his encyclical, Fratelli Tutti, Pope Francis invites everyone to move beyond his or her own world and open to others in the pursuit of universal fraternity and social friendship. However, the seeds of division are also growing in the Church’s internal environment today. In the life of the Church, there have been rifts in various levels of fraternal relation, which is often triggered by the tendency of some members in prioritising personal or group interests. This tendency can create barriers that hinder the growth and the development of healthy relationships in Christian life and may affect the pastoral care in the field. This article responds to these problems by offering some models to (re)build the fraternity in the Church by delving into the spirituality inspired by Fratelli Tutti. The models bring forward themes like generosity without borders, all-embracing dialogue, and new encounters. From their methodological characters, these models are basically flexible, open to interpretation according to the contextual challenges, and complement to each other. The approaches of these models are intended to realise the spirituality of fraternity from among the Church members.
{"title":"Model-Model Kehidupan Menggereja dalam Terang Ensiklik Fratelli Tutti","authors":"Renold Aleksander Laike","doi":"10.26593/mel.v37i1.6286","DOIUrl":"https://doi.org/10.26593/mel.v37i1.6286","url":null,"abstract":"In his encyclical, Fratelli Tutti, Pope Francis invites everyone to move beyond his or her own world and open to others in the pursuit of universal fraternity and social friendship. However, the seeds of division are also growing in the Church’s internal environment today. In the life of the Church, there have been rifts in various levels of fraternal relation, which is often triggered by the tendency of some members in prioritising personal or group interests. This tendency can create barriers that hinder the growth and the development of healthy relationships in Christian life and may affect the pastoral care in the field. This article responds to these problems by offering some models to (re)build the fraternity in the Church by delving into the spirituality inspired by Fratelli Tutti. The models bring forward themes like generosity without borders, all-embracing dialogue, and new encounters. From their methodological characters, these models are basically flexible, open to interpretation according to the contextual challenges, and complement to each other. The approaches of these models are intended to realise the spirituality of fraternity from among the Church members.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"79 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73300424","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the midst of the busy world and various other problems in life such as the pandemic that seems endless, people tend to feel bored, afraid, and depressed. Prayer as a means of communication with God is one of the simple ways in which the believers can find help and comfort. Prayer becomes a spiritual activity that has the potential to raise the mood, to contribute a sense of peace, optimism, and courage. However, even among the Christians not everyone knows how to pray. One might need a spiritual director, one of whose duties is to guide the faithful in prayer. One can be a guide in prayer if he or she is experienced and really passionate about faith. The most important model in the Christian prayer life is Jesus himself. According to the Gospels, his life is filled with prayer activities at all times and in various places, and his life can be seen as a ‘prayer’ as it is always directed to God, his Father. Jesus gives a beautiful prayer that becomes a model of all prayers, namely the “Our Father”. This article spiritually explores how Jesus teaches his disciples to pray from a practical point of view. With his “Our Father” Jesus teaches how to pray properly and correctly from particular aspects, one of which is to whom one should pray and what things one should ask for in prayer. By way of this exploration, one can learn that Jesus is “a master of prayer” to learn from to pray better.
{"title":"Learning to Pray Better: Exploration of Jesus’ Prayer Life and His Our Father","authors":"Elvin Atmaja Hidayat","doi":"10.26593/mel.v37i1.6285","DOIUrl":"https://doi.org/10.26593/mel.v37i1.6285","url":null,"abstract":"In the midst of the busy world and various other problems in life such as the pandemic that seems endless, people tend to feel bored, afraid, and depressed. Prayer as a means of communication with God is one of the simple ways in which the believers can find help and comfort. Prayer becomes a spiritual activity that has the potential to raise the mood, to contribute a sense of peace, optimism, and courage. However, even among the Christians not everyone knows how to pray. One might need a spiritual director, one of whose duties is to guide the faithful in prayer. One can be a guide in prayer if he or she is experienced and really passionate about faith. The most important model in the Christian prayer life is Jesus himself. According to the Gospels, his life is filled with prayer activities at all times and in various places, and his life can be seen as a ‘prayer’ as it is always directed to God, his Father. Jesus gives a beautiful prayer that becomes a model of all prayers, namely the “Our Father”. This article spiritually explores how Jesus teaches his disciples to pray from a practical point of view. With his “Our Father” Jesus teaches how to pray properly and correctly from particular aspects, one of which is to whom one should pray and what things one should ask for in prayer. By way of this exploration, one can learn that Jesus is “a master of prayer” to learn from to pray better.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"49 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86636123","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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