SETELAH SEMINARI: EVERYDAY CATHOLIC PARA EKS-SEMINARIS DI YOGYAKARTA

• Main Authors: , FRANCISCUS SIMAMORA, , Dr. Muh. Iqbal Ahnaf
• Format: Theses and Dissertations NonPeerReviewed
• Published: [Yogyakarta] : Universitas Gadjah Mada 2014
• Subjects: ETD
• Online Access: https://repository.ugm.ac.id/133825/; http://etd.ugm.ac.id/index.php?mod=penelitian_detail&sub=PenelitianDetail&act=view&typ=html&buku_id=74679
• Institution: Universitas Gadjah Mada

This research elaborates on how the ex-seminarians in Yogyakarta interpret Catholicism as an expression of their religiosity. Using life-history, this research aims to answer four main questions: (1) what drives them to leave the seminary and how do the process work?, (2) how do they interpret the decision?, (3) how do the decision to leave the seminary affect their lives?, and (4) what are the implications of the meaning and the implications indicate what? The findings of this research are divided into three things, namely the condition, meaning, and implications. In the condition, I divide the ex-seminarians in several types, which indirectly also confirm the research of Hoge (2005) regarding the types of the resigned priests in America. These types are (1) rejected celibacy, (2) disillusioned, and (3) in love. The fourth type of Hoge�s research, which is rejected gay celibacy, is not found in this research. In terms of meaning, the ex-seminarians have two tendencies targeted activities, namely academic and social activism. These things really have anything to do with the pattern of education that they have received while in seminary. These two fields enable them to keep ctivating their human sensitivity. In addition, there are indications of feeling superior to the ex-seminarians and priests over their roles and responsibilities in carrying out the sacred duty, feeling inferior from the juniors over the senior in seminary, and also feeling inferior by the lay people over the seminarians and priests. How the ex-seminarians makes a critical distance is a cirticism toward the Catholic Church for the gap between orthodoxy and orthopraxy. Their critical position as religious expressions is what i call as everyday Catholic as an expression of an attempt to experience God through the real things of everyday activities, ie, through concerning for others. This concern is not necessarily translated into mere theological perspective, but also into praxis which are able to parse and resolve social problems, such as poverty, education, etc.. The implications of these attitudes and their praxis is that the Catholic Church in particular present in the model and practices of engaged-transformative leadership. Keywords: Ex-seminarians, Catholic, praxis