This article is aimed to discuss the rejection of the primacy of the Father in the doctrinal structure of the Trinity emerging in contemporary theology and tries to defend the necessity of a balanced reflection regarding the unity and the plurality of the above doctrine. The teaching of the Fathers of the Church, particularly formulated in the Nicene-Constantinopolitan Creed and held in the Latin Tradition regarding the primacy of the Father as well as the origin of the Son (“begotten, not made; consubstantial with the Father”) and of the Holy Spirit (“who proceeds from the Father and the Son”), as depositum fidei needs to be well conserved. Precisely expressing more maturely and more completely, the mystery of God revealed through the message of Jesus Christ and reflected by the Church following the teaching of the Apostles, this profession of faith is still an expression of authentic faith in God of Jesus Christ.
{"title":"Keperdanaan Allah Bapa Dalam Wacana Teologi Kontemporer","authors":"Petrus Canisius Edi Laksito","doi":"10.57079/lux.v2i2.58","DOIUrl":"https://doi.org/10.57079/lux.v2i2.58","url":null,"abstract":"This article is aimed to discuss the rejection of the primacy of the Father in the doctrinal structure of the Trinity emerging in contemporary theology and tries to defend the necessity of a balanced reflection regarding the unity and the plurality of the above doctrine. The teaching of the Fathers of the Church, particularly formulated in the Nicene-Constantinopolitan Creed and held in the Latin Tradition regarding the primacy of the Father as well as the origin of the Son (“begotten, not made; consubstantial with the Father”) and of the Holy Spirit (“who proceeds from the Father and the Son”), as depositum fidei needs to be well conserved. Precisely expressing more maturely and more completely, the mystery of God revealed through the message of Jesus Christ and reflected by the Church following the teaching of the Apostles, this profession of faith is still an expression of authentic faith in God of Jesus Christ.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132311615","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 Church learned to believe in God the Father from Jesus. Jesus taught us how to trust the Father in His prayers. Psalm 16 is a prayer of confidence that New Testament writers attribute to Jesus. Jesus, in all his humanity, prayed this psalm with such confidence that he would be able to carry out His Father's will to give Himself as a ransom for many. He died on the cross and went into the grave. Nevertheless, this belief and obedience of Jesus bear the fruit of life. He was raised by the Father and glorified at His right hand. This is conveyed in the teaching of faith by Peter (Acts 2:25-28) and Paul (Acts 13:35). In this formulation, the Church is invited to enter into Jesus' trust in God the Father so that she can share in His resurrection and glory.
{"title":"Allah Membangkitkan Dia: Doa Kepercayaan Mazmur 16 Sebagai Nubuat Kebangkitan Yesus","authors":"Antonius Puri Anggoro","doi":"10.57079/lux.v2i2.57","DOIUrl":"https://doi.org/10.57079/lux.v2i2.57","url":null,"abstract":"The Church learned to believe in God the Father from Jesus. Jesus taught us how to trust the Father in His prayers. Psalm 16 is a prayer of confidence that New Testament writers attribute to Jesus. Jesus, in all his humanity, prayed this psalm with such confidence that he would be able to carry out His Father's will to give Himself as a ransom for many. He died on the cross and went into the grave. Nevertheless, this belief and obedience of Jesus bear the fruit of life. He was raised by the Father and glorified at His right hand. This is conveyed in the teaching of faith by Peter (Acts 2:25-28) and Paul (Acts 13:35). In this formulation, the Church is invited to enter into Jesus' trust in God the Father so that she can share in His resurrection and glory.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127400541","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 study entitled “Sexuality as a Characteristic of Human Dignity According to John Paul II in the Theology of the Body” was prepared with the background of the author's concern for the understanding of sexuality which has been understood only at the biological level. So, this study presents a review of Pope John Paul II's thoughts on the theology of the body in order to straighten the understanding of sexuality. As a phenomenologicalpersonalistic philosopher and theologian, Pope John Paul II initiated the theology of the body with the foundation of Christian anthropology in order to straighten out the understanding of sexuality that had been considered too reductive. In fact, sexuality actually reveals the characteristics of human dignity as the image of God in its entirety. Sexuality is also an attempt to express the supernatural dimension in humans. This is because sexuality in body theology is also understood from the perspective of creation and salvation theology. Through the framework of this understanding, the noble value of sexuality is increasingly displayed in human life, including through sexual union which is an expression of true love. Through sexuality, the human body is also understood as a sacrament that expresses the divine mystery, thereby further acknowledging that sexuality is not just a biological reality. Based on these descriptions, sexuality is a feature of high human dignity as desired by God since the beginning of creation.
{"title":"Seksualitas Sebagai Ciri Martabat Manusia Dalam Teologi Tubuh","authors":"Kristoforus Krisna Setiawan","doi":"10.57079/lux.v2i2.63","DOIUrl":"https://doi.org/10.57079/lux.v2i2.63","url":null,"abstract":"This study entitled “Sexuality as a Characteristic of Human Dignity According to John Paul II in the Theology of the Body” was prepared with the background of the author's concern for the understanding of sexuality which has been understood only at the biological level. So, this study presents a review of Pope John Paul II's thoughts on the theology of the body in order to straighten the understanding of sexuality. As a phenomenologicalpersonalistic philosopher and theologian, Pope John Paul II initiated the theology of the body with the foundation of Christian anthropology in order to straighten out the understanding of sexuality that had been considered too reductive. In fact, sexuality actually reveals the characteristics of human dignity as the image of God in its entirety. Sexuality is also an attempt to express the supernatural dimension in humans. This is because sexuality in body theology is also understood from the perspective of creation and salvation theology. Through the framework of this understanding, the noble value of sexuality is increasingly displayed in human life, including through sexual union which is an expression of true love. Through sexuality, the human body is also understood as a sacrament that expresses the divine mystery, thereby further acknowledging that sexuality is not just a biological reality. Based on these descriptions, sexuality is a feature of high human dignity as desired by God since the beginning of creation.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125020170","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}
It is quite often that obedience is misunderstood in moral life. Most people, including Catholics, argue that someone who inclines to obedience is not free. Morevover, some Catholics do not agree that they must obey to the Magisterium because it is frequently seen as human institution. Because of that, this paper wants to scrutinize that obedience is not contrary to human freedom. It clarifies that obedience to God is an obedience to the Magisterium, the teaching of the Church. And it wants demonstrate the truth of the role of the Holy Spirit which guarantees all Christians who obey to God are having moral freedom.
{"title":"Ketaatan Kepada Bapa Sebagai Dasar Kebebasan Moral Kristiani","authors":"Benny Suwito","doi":"10.57079/lux.v2i2.61","DOIUrl":"https://doi.org/10.57079/lux.v2i2.61","url":null,"abstract":"It is quite often that obedience is misunderstood in moral life. Most people, including Catholics, argue that someone who inclines to obedience is not free. Morevover, some Catholics do not agree that they must obey to the Magisterium because it is frequently seen as human institution. Because of that, this paper wants to scrutinize that obedience is not contrary to human freedom. It clarifies that obedience to God is an obedience to the Magisterium, the teaching of the Church. And it wants demonstrate the truth of the role of the Holy Spirit which guarantees all Christians who obey to God are having moral freedom.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126905409","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 sees marriage as a living fellowship and an intimate love between a husband and a wife which is held by God and confirmed through His laws. As a consequence, a marriage institution is always a realization of God’s will that is concretely arranged by the ecclesiastical law. This point is confirmed by the Vatican Council II in Gaudium et Spes Constitution art. 48. From this point, the Code of Canon Law 1983, Cann. 1055 defines marriage as an agreement (feodus, consensus, covenant) between a man and a woman in order to establish a partnership of their whole life (totius vitae consortium). This view is different from the view of the Code of Canon Law 1917, Cann. 1012 which defines marriage as a contractus (a contract). Keeping in mind that marriage is a consensus, bonum coniugum (the good of the spouses) occupies an important, special, and equal place with the child’s birth and education. Husband or wife is a certain bonum and value which is cannot be used only as an object or instrument. In conclusion, the Vatican Council II and the Code of Canon Law 1983 immensely highlighted the personalistic and relational aspects of a marriage institution.
天主教会认为婚姻是丈夫和妻子之间的一种有生命的团契和亲密的爱，这种爱由上帝持有，并通过他的法律得到证实。因此，婚姻制度始终是由教会律法具体安排的上帝旨意的实现。这一点在梵蒂冈第二次大公会议《宗教与宗教宪章》中得到确认。48. 从这一点来看，1983年《天主教法典》(Code of Canon Law)， Cann. 1055将婚姻定义为一男一女之间的协议(feodus，共识，盟约)，以建立他们一生的伙伴关系(totius vitae consortium)。这一观点不同于《1917年天主教法典》(Code of Canon Law 1917, Cann. 1012)的观点，后者将婚姻定义为一种契约(contract)。记住，婚姻是一种共识，bonum coniugum(配偶的利益)与孩子的出生和教育有着重要、特殊和平等的地位。丈夫或妻子是某种财富和价值，不能仅仅用作对象或工具。总之，梵蒂冈第二届大公会议和1983年的教会法典极大地强调了婚姻制度的个人和关系方面。
{"title":"Bonum Coniugum Dalam Perkawinan","authors":"Antonius Padua Dwi Joko","doi":"10.57079/lux.v2i2.62","DOIUrl":"https://doi.org/10.57079/lux.v2i2.62","url":null,"abstract":"The Catholic Church sees marriage as a living fellowship and an intimate love between a husband and a wife which is held by God and confirmed through His laws. As a consequence, a marriage institution is always a realization of God’s will that is concretely arranged by the ecclesiastical law. This point is confirmed by the Vatican Council II in Gaudium et Spes Constitution art. 48. From this point, the Code of Canon Law 1983, Cann. 1055 defines marriage as an agreement (feodus, consensus, covenant) between a man and a woman in order to establish a partnership of their whole life (totius vitae consortium). This view is different from the view of the Code of Canon Law 1917, Cann. 1012 which defines marriage as a contractus (a contract). Keeping in mind that marriage is a consensus, bonum coniugum (the good of the spouses) occupies an important, special, and equal place with the child’s birth and education. Husband or wife is a certain bonum and value which is cannot be used only as an object or instrument. In conclusion, the Vatican Council II and the Code of Canon Law 1983 immensely highlighted the personalistic and relational aspects of a marriage institution.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"62 4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129621247","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}
Paul’s mission of proclaiming the Gospel of Christ led to the establishment of branches of the Church in areas far removed from Jerusalem. Despite facing many difficulties, including being arrested, Paul persisted in his mission with faith in Jesus Christ and tireless effort. His radical change from being a persecutor of Christ's to being a herald of Christ was astounding. One may wonder what the impetus of his joy was. The key event was the appearance of the resurrected Christ on the road to Damascus. This happening has changed him from the outside and convinced him of who Jesus Christ really was. Thanks to that incident he had a new outlook on his life as well. Christ became everything. Therefore, while in prison and awaiting the outcome of the trial, to the Philippians, he said firmly that for him to live is Christ and to die is gain.
{"title":"Hidup Adalah Kristus, Mati Adalah Keuntungan","authors":"Iswadi Prayidno","doi":"10.57079/lux.v2i1.51","DOIUrl":"https://doi.org/10.57079/lux.v2i1.51","url":null,"abstract":"Paul’s mission of proclaiming the Gospel of Christ led to the establishment of branches of the Church in areas far removed from Jerusalem. Despite facing many difficulties, including being arrested, Paul persisted in his mission with faith in Jesus Christ and tireless effort. His radical change from being a persecutor of Christ's to being a herald of Christ was astounding. One may wonder what the impetus of his joy was. The key event was the appearance of the resurrected Christ on the road to Damascus. This happening has changed him from the outside and convinced him of who Jesus Christ really was. Thanks to that incident he had a new outlook on his life as well. Christ became everything. Therefore, while in prison and awaiting the outcome of the trial, to the Philippians, he said firmly that for him to live is Christ and to die is gain.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121904576","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}
Within Christianity the purpose of spiritual life lies in the glory of God and the sanctification of mankind. It all boils down to a deep union between God and man. The path taken to achieve this is prayer, because, in and through prayer, man becomes honest with himself. No pretense there. Prayer involves one's entire being. In this paper, Jesus' prayer is chosen as a basis and model in establishing oneness with God. The author will set out and comment on Joseph Ratzinger's thoughts on the Jesus prayer in seven basic theses.
{"title":"Relasi Bapa dan Putra sebagai Model Relasi Kita dengan Kristus","authors":"Agung Wicaksono","doi":"10.57079/lux.v2i1.41","DOIUrl":"https://doi.org/10.57079/lux.v2i1.41","url":null,"abstract":"Within Christianity the purpose of spiritual life lies in the glory of God and the sanctification of mankind. It all boils down to a deep union between God and man. The path taken to achieve this is prayer, because, in and through prayer, man becomes honest with himself. No pretense there. Prayer involves one's entire being. In this paper, Jesus' prayer is chosen as a basis and model in establishing oneness with God. The author will set out and comment on Joseph Ratzinger's thoughts on the Jesus prayer in seven basic theses.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122795676","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}
Charles Taylor observes that “secularization” has two different meanings: the loss of religious belief and practice and the withdrawal of religion from the public sphere. Distinguishing the two meanings of secularization helps to reveal the cultural pattern, which Taylor calls the ethic of authenticity. For these two meanings, Taylor offers a third phenomenon, that it is easier to understand a developing andinstitutionalized world by thinking about the Transcendent, accepting the Transcendent, and talking about the Transcendent. Taylor also makes a distinction between two important phases in Western history that mark how God is present in the public sphere: a hierarchical indirect-access society and a direct-access horizontal society, and points out that this shift in societal patterns has increasingly exposed the thirst to cope with life (hunger to go beyond life) as part of human identity. This human identity is embodied in an external medium, closely related to the Transcendent.
{"title":"Bersatu dengan Yesus Kristus dalam Dunia yang Tersekularisasi","authors":"Fx. Widyatmoko","doi":"10.57079/lux.v2i1.42","DOIUrl":"https://doi.org/10.57079/lux.v2i1.42","url":null,"abstract":"Charles Taylor observes that “secularization” has two different meanings: the loss of religious belief and practice and the withdrawal of religion from the public sphere. Distinguishing the two meanings of secularization helps to reveal the cultural pattern, which Taylor calls the ethic of authenticity. For these two meanings, Taylor offers a third phenomenon, that it is easier to understand a developing andinstitutionalized world by thinking about the Transcendent, accepting the Transcendent, and talking about the Transcendent. Taylor also makes a distinction between two important phases in Western history that mark how God is present in the public sphere: a hierarchical indirect-access society and a direct-access horizontal society, and points out that this shift in societal patterns has increasingly exposed the thirst to cope with life (hunger to go beyond life) as part of human identity. This human identity is embodied in an external medium, closely related to the Transcendent.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131902723","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}
Gereja di Asia telah memilih motto :“persekutuan untuk misi.” Motto ini sangat tepat untuk dihidupi untuk membangun Gereja yang berwajah Asia. Keduanya, persekutan dan misi, saling berkaitan. Persekutuan dengan Allah membawa serta tanggung jawab untuk membangun persekutuan dengan sesama manusia. Persekutuan sejati ini menuntun pada tugas perutusan Gereja, bukan untuk memperluas pengaruh Gereja sebagai lembaga, melainkan untuk menghadirkan diri sebagai sakramen universal keselamatan. Demikianlah misi dalam realitas terdalamnya adalah kesempatan untuk berbagi dalam kehidupan Trinitas yang selalu mencari kesatuan dengan manusia. Hanya dari persekutuanlah Gereja dapat dengan yakin melanjutkan perjalanannya, memikul tanggung jawab yang dipercayakan kepadanya untuk mewartakan kabar baik Kristus.
{"title":"Communion for Mission","authors":"Adrian Adiredjo","doi":"10.57079/lux.v2i1.52","DOIUrl":"https://doi.org/10.57079/lux.v2i1.52","url":null,"abstract":"Gereja di Asia telah memilih motto :“persekutuan untuk misi.” Motto ini sangat tepat untuk dihidupi untuk membangun Gereja yang berwajah Asia. Keduanya, persekutan dan misi, saling berkaitan. Persekutuan dengan Allah membawa serta tanggung jawab untuk membangun persekutuan dengan sesama manusia. Persekutuan sejati ini menuntun pada tugas perutusan Gereja, bukan untuk memperluas pengaruh Gereja sebagai lembaga, melainkan untuk menghadirkan diri sebagai sakramen universal keselamatan. Demikianlah misi dalam realitas terdalamnya adalah kesempatan untuk berbagi dalam kehidupan Trinitas yang selalu mencari kesatuan dengan manusia. Hanya dari persekutuanlah Gereja dapat dengan yakin melanjutkan perjalanannya, memikul tanggung jawab yang dipercayakan kepadanya untuk mewartakan kabar baik Kristus.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117048042","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}
Homilies on the Song of Songs, a christocentric work by St. Gregory of Nyssa, is very special for its richness seen from the perspective of the Christian doctrine in spirituality. Treating the christian soul as the bride and Christ as the Bridegroom, it reveals the way for the soul to arrive in the spousal union with God. While this book is very christocentric, this study wants to investigate its pneumatological elements. It is supposed that a spiritual union with Christ should be a trinitarian one and, thus, pneumatological one, as well. Such a supposition is affirmed by the fact that the writer of this hermeneutical work on the sapiential literature is a leading Father in the affirmation of the doctrine of the Trinity in the Patristic Era.
{"title":"Pneumatologi Persatuan Jiwa dengan Kristus: Kajian Buku Gregorius Nissa Homili tentang Kidung Agung","authors":"Petrus Canisius Edi Laksito","doi":"10.57079/lux.v2i1.39","DOIUrl":"https://doi.org/10.57079/lux.v2i1.39","url":null,"abstract":"Homilies on the Song of Songs, a christocentric work by St. Gregory of Nyssa, is very special for its richness seen from the perspective of the Christian doctrine in spirituality. Treating the christian soul as the bride and Christ as the Bridegroom, it reveals the way for the soul to arrive in the spousal union with God. While this book is very christocentric, this study wants to investigate its pneumatological elements. It is supposed that a spiritual union with Christ should be a trinitarian one and, thus, pneumatological one, as well. Such a supposition is affirmed by the fact that the writer of this hermeneutical work on the sapiential literature is a leading Father in the affirmation of the doctrine of the Trinity in the Patristic Era.","PeriodicalId":399207,"journal":{"name":"Lux et Sal","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129492100","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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